THE SECOND EPISTLE GENERAL OF PETER.
INTRODUCTION.
I--GENUINENESS AND AUTHENTICITY OF THE EPISTLE.
IT is well known that at an early period of the Christian history there
were doubts respecting the canonical authority of the Second Epistle
of Peter. The sole ground of the doubt was, whether Peter was the
author of it. Eusebius, in the chapter of his ecclesiastical history
where he speaks of the New Testament in general, reckons it among the
\~autilegomena\~, (antilegomena,) or those books which were not
universally admitted to be genuine; literally,
"those which were spoken against," b. iii. chap. 25. This does not
imply that even he, however, disbelieved its genuineness, but merely that
it was numbered among those about which there had not been always entire
certainty. Jerome says, "Peter wrote two epistles, called Catholic; the
second of which is denied by many to be his, because of the difference of
style from the former." Origen, before him. had also said, "Peter, on whom
the church is built, has left one epistle [universally] acknowledged. Let it
be granted that he also wrote a second. For it is doubted of." See
Lardner, vol. vi., p. 255, Ed. Lond. 1829. Both the epistles of Peter,
however, were received as genuine in the fourth and following centuries
by all Christians, except the Syrians. The first epistle was never
doubted to have been the production of Peter. In regard to the second, as
remarked above, it was doubted by some. The principal ground of the
doubt, if not the entire ground, was the difference of style between the
two, especially in the second chapter, and the fact that the old Syriac
translator, though he admitted the Epistle of James, which was also
reckoned among the "doubtful" epistles, did not translate the Second
Epistle of Peter. That version was made, probably, at the close of the
first century, or in the second; and it is said that it is to be presumed
that if this epistle had been then in existence, and had been regarded
as genuine, it would also have been translated by him.
It is of importance, therefore, to state briefly the evidence of the
genuineness and authenticity of this epistle. In doing this, it is
proper to regard the first epistle as undoubtedly genuine and
canonical, for that was never called in question. That being admitted,
the genuineness of this epistle may be argued on the following grounds'
(1.) It does not appear to have been rejected by any one. It was
merely doubted whether it was genuine. How far even this doubt
extended is not mentioned. It is referred to only by Jerome, Origen, and
Eusebius, though there is not the least evidence that even they had
any doubts of its genuineness. They merely state that there were some
persons who had doubts on the subject, from the difference of style
between this and the former epistle. This fact, indeed, as Wall has
remarked, (Critical Notes on the New Testament, pp. 358, 359,) will serve
at least to show the care which was evinced in admitting books to be
canonical, proving that they were not received without the utmost it was
caution, and that if the slightest doubt existed in the case of any one,
honestly expressed.
(2.) Even all doubt on the subject disappeared as early as the third and
fourth centuries, and the epistle was received as being unquestionably
the production of Peter. The effect of the examination in the case was to
remove all suspicion, and it has never since been doubted that the
epistle was written by Peter; at least, no doubt has arisen, except from
the fact stated by Jerome and Origen, that it was not universally
admitted to be genuine.
(3.) This epistle purports to have been written by the author of the
former, and has all the internal marks of genuineness which could exist.
(a.) It bears the inscription of the name of the same apostle: "Simon
Peter, a servant and an apostle of Jesus Christ," 2 Peter 1:1.
(b.) There is an allusion in 2 Peter 1:14, which Peter only could
appropriately make, and which an impostor, or forger of an epistle, would
hardly have thought of introducing: "Knowing that shortly I must put off
this my tabernacle, even as our Lord Jesus Christ hath showed me." Here,
there is an evident reference to the Saviour's prediction of the death of
Peter, recorded in John 21:18,19. It is conceivable, indeed, that an
adroit forger of an epistle might have introduced such a
circumstance; but the supposition that it is genuine is much more
natural. It is such an allusion as Peter would naturally make; it would
have required much skill and tact in another to have introduced it so as
not to be easily detected, even if it had occurred to him to personate
Peter at all. Would not a forger of an epistle have been likely to
mention particularly what kind of death was predicted by the Saviour,
and not to have made a mere allusion?
(c.) In 2 Peter 1:16-18, there is another allusion of a similar kind.
The writer claims to have been one of the "eye-witnesses of the majesty"
of the Lord Jesus when he was transfigured in the holy mount. It was
natural for Peter to refer to this, for he was with him; and he has
mentioned it just as one would be likely to do who had actually
been with him, and who was writing from personal recollection. A forger
of the epistle would have been likely to be more particular, and would
have described the scene more minutely, and the place where it occurred,
and would have dwelt more on the nature of the evidence furnished there
of the Divine mission of the Saviour.
(d.) In 2 Peter 3:1, it is stated that this is a second epistle written
to the same persons, as a former one had been; and that the writer aimed
at substantially the same object in both. Here the plain reference is to
the first epistle of Peter, which has always been acknowledged to be
genuine. It may be said that one who forged the epistle might have made
this allusion. This is true, but it may be doubtful whether he would do
it. It would have increased the liability to detection, for it
would not be easy to imitate the manner, and to carry out the views of
the apostle.
(4.) To these considerations it may be added, that there is clear
internal evidence of another kind to show that it was written by Peter.
This evidence, too long to be introduced here, may be seen in
Michaelis' Introduction, iv. 349--356. The sum of this internal evidence
is, that it would not have been practicable for a writer of the first or
second century to have imitated Peter so as to have escaped detection;
and that, in general, it is not difficult to detect the books that were
forged in imitation of, and in the name of, the apostles.
As to the alleged objection in regard to the difference of the style in
the second chapter, see Michaelis, iv. 352---356. Why it was not inserted
in the old Syriac version is not known. It is probable that the author of
that version was exceedingly cautious, and did not admit any
books-about which he had any doubt. The fact that this was doubted
by some, and that these doubts were not removed from his mind, as in the
case of the epistle of James, was a good reason for his not inserting it,
though it by no means proves that it is not genuine. It came, however, to
be acknowledged afterwards by the Syrians as genuine and canonical.
Ephrem the Syrian, a writer of the fourth century, not only quotes
several passages of it, but expressly ascribes it to Peter. Thus, in the
second volume of his Greek works, p. 387, he says, "The blessed Peter,
also, the Coryphaeus of the apostles, cries, concerning that day, saying,
The day of the Lord cometh as a thief in the night, in which the
heavens being on fire shall be dissolved, and the elements shall melt
with fervent heat." This is literally quoted (in the Greek) from
2 Peter 3:12. See Michaelis, as above, p. 348. And Asseman, in his
catalogue of the Vatican Manuscripts, gives an account of a Syriac book
of Lessons to be read, in which is one taken from this epistle. See
Michaelis.
These considerations remove all reasonable doubt as to the propriety of
admitting this epistle into the canon, as the production of Peter.
II.--THE TIME WHEN THE EPISTLE WAS WRITTEN.
IN regard to the time when this epistle was written, nothing can be
determined with absolute certainty. All that appears on that subject
from the epistle itself is, that at the time of writing it the author
was expecting soon to die. 2 Peter 1:14, "Knowing that shortly I must
put off this my tabernacle, even as our Lord Jesus Christ hath showed
me." What evidence he had that he was soon to die he has not informed us;
nor is it known even what he meant precisely by the word shortly. The
Greek word (\~tacinh\~) is indeed one that would imply that the event was
expected not to be far off; but a man would not unnaturally use it who
felt that he was growing old, even though he should in fact live several
years afterwards. The Saviour (John 21:18) did not state to Peter
when his death would occur, except that it would be when he should be
"old;" and the probability is, that the fact that he was growing
old was the only intimation that he had that he was soon to die.
Ecclesiastical history informs us that he died at Rome, A.D. 66, in the
12th year of the reign of Nero. See Calmet, Art. Peter Comp.
John 21:18,19. Lardner supposes, from 2 Peter 1:13-15 of this
epistle, that this was written not long after the first, as he then says
that he "would not be negligent to put them in remembrance of these
things." The two epistles he supposes were written in the year 63 or 64,
or at the latest 65. Michaelis supposes it was in the year 64;
Calmet that it was in the year of Christ 68, or according to
the Vulgar Era, A.D. 65. Probably the year 64 or 65 would not be far
from the real date of this epistle. If so, it was, according to Calmet,
one year only before the martyrdom of Peter, (A.D. 66,) and six years
before the destruction of Jerusalem by Titus, A.D. 71.
III.--THE PERSONS TO WHOM THIS EPISTLE WAS WRITTEN, AND THE PLACE WHERE.
ON this subject there is no room for doubt. In 1 Peter 3:1, the writer
says, "this second epistle, beloved, I now write unto you; in both which
I stir up your pure minds by way of remembrance." This epistle was
written, therefore, to the same persons as the former. On the question to
whom that was addressed, see the Introduction to that epistle, & 1.
The epistles were addressed to persons who resided in Asia Minor, and in
both they are regarded as in the midst of trials. No certain intimation
of the place where this epistle was written is given in the epistle
itself. It is probable that it was at the same place as the former, as,
if it had not been, we may presume that there would have been some
reference to the fact that he had changed his residence, or some local
allusion which would have enabled us to determine the fact. If he wrote
this epistle from Babylon, as he did the former one, (see Intro. to that
epistle, & 2,) it is not known why he was so soon removed to Rome, and
became a martyr there. Indeed, everything respecting the last days of
this apostle is involved in great uncertainty. See the article Peter
in Calmet's Dictionary. See these questions examined also in
Bacon's Lives of the Apostles, pp. 258--279.
IV.--THE OCCASION ON WHICH THE EPISTLE WAS WRITTEN.
THE first epistle was written in view of the trials which those
to whom it was addressed were then enduring, and the persecutions which
they had reason to anticipate, 1 Peter 1:6,7; 4:12-19; 5:8-11. The
main object of that epistle was to comfort them in their trials, and to
encourage them to bear them with a Christian spirit, imitating the
example of the Lord Jesus. This epistle appears to have been written,
not so much in view of persecutions and bodily sufferings, --real or
prospective, as in view of the fact that there were teachers of error
among them, the tendency of whose doctrine was to turn them away from
the gospel. To those teachers of error, and to the dangers to which they
were exposed on that account, there is no allusion in the first epistle,
and it would seem not to be improbable that Peter had been informed
that there were such teachers among them after he had written and
despatched that. Or, if he was not thus informed of it, it seems to
have occurred to him that this was a point of great importance which had
not been noticed in the former epistle, and that an effort should be made
by apostolic influence and authority to arrest the progress of error, to
counteract the influence of the false teachers, and to confirm the
Christians of Asia Minor in the belief of the truth. A large part of the
epistle, therefore, is occupied in characterising the teachers of error,
in showing that they would certainly be destroyed, and in stating the
true doctrine in opposition to what they held. It is evident that Peter
supposed that the danger to which Christians in Asia Minor were exposed
from these errors, was not less than that to which they were exposed
from persecution, and that it was of as much importance to guard them
from those errors as it was to sustain them in their trials.
The characteristics of the teachers referred to in this epistle, and the
doctrines which they taught, were the following:--
(1.) One of the prominent errors was a denial of the Lord that bought
them, 2 Peter 2:1. On the nature of this error,
See Barnes "2 Peter 2:1".
(2.) They gave indulgence to carnal appetites, and were sensual, corrupt,
beastly, lewd, 2 Peter 2:10,12,13,14,19. Comp. Jude 1:4,8,16. It is
remarkable that so many professed reformers have been men who have
been sensual and lewd--men who have taken advantage of their character as
professed religious teachers, and as reformers, to corrupt and
betray others. Such reformers often begin with pure intentions, but a
constant familiarity with a certain class of vices tends to corrupt the
mind, and to awaken in the soul passions which would otherwise have
slept; and they fall into the same vices which they attempt to reform. It
should be said, however, that many professed reformers are corrupt at
heart, and only make use of their pretended zeal in the cause of
reformation to give them the opportunity to indulge their base
propensities.
(3.) They were disorderly in their views, and "radical" in their
movements. The tendency of their doctrines was to unsettle the
foundations of order and government; to take away all restraint from the
indulgence of carnal propensities, and to break up the very foundations
of good order in society, 2 Peter 2:10-12. They "walked after the flesh
in the lust of uncleanness;" they "despised government" or authority;
they were "presumptuous and self-willed;" they "were not afraid to speak
evil of dignities;" they were like "natural brute beasts;" they" spoke
evil of the subjects which they did not understand." It is by no means
an uncommon thing for professed reformers to become antigovernment men,
or to suppose that all the restraints of law stand in their way, and that
they must be removed in order to success. They fix the mind on one thing
to be accomplished. That thing magnifies itself until it fills all the
field of vision. Everything which seems to oppose their efforts,
or to uphold the evil which they seek to remove, they regard as an evil
itself; and as the laws and the government of a country often seem to
sustain the evil, they become opposed to the government itself, and
denounce it as an evil. Instead of endeavouring to enlighten the public
mind, and to modify the laws by a course of patient effort, they array
themselves against them, and seek to overturn them. For the same reason,
also, they suppose that the church upholds the evil, and become the
deadly foe of all church organizations.
(4.) They were seductive and artful, and adopted a course of teaching
that was fitted to beguile the weak, and especially to produce
licentiousness of living, 2 Peter 2:14. They were characterised by
"adulterous" desires; and they practised their arts particularly on the
"unstable," those who were easily led away by any new and plausible
doctrine that went to unsettle the foundations of rigid morality.
(5.) They adopted a pompous mode of teaching, distinguished for sound
rather than for sense, and proclaimed themselves to be the special
friends of liberal views, and of a liberal Christianity,
2 Peter 2:17-19. They were like "wells without water;" "clouds that were
carried about with a tempest;" they spake "great swelling words of
vanity," and they promised "liberty" to those who would embrace their
views, or freedom from the restraints of bigotry and of a narrow and
gloomy religion. This appeal is usually made by the advocates of error.
(6) They had been professed Christians, and had formerly embraced the
more strict views on morals and religion which were held by Christians in
general, 2 Peter 2:20-22. From this, however, they had departed, and had
fallen into practices quite as abominable as those of which they had been
guilty before their pretended conversion.
(7.) They denied the doctrines which the apostles had stated respecting
the end of the world. The argument on which they based this denial
was the fact that all things continued unchanged as they had been from
the beginning, and that it might be inferred from that that the world
would be stable, 2 Peter 3:3,4. They saw no change in the laws of
nature; they saw no indications that the world was drawing to a
close, and they inferred that laws so stable and settled as those
were which existed in nature would continue to operate, and that the
changes predicted by the apostles were impossible.
A large part of the epistle is occupied in meeting these errors, and in
so portraying the characters of their advocates as to show what degree of
reliance was to be placed on their preaching. For a particular view of
the manner in which these errors are met, see the analyses to chapters 2
and 3.
This epistle is characterised by the same earnest and tender manner as
the first, and by a peculiarly "solemn grandeur of imagery and diction."
The apostle in the last two chapters had to meet great and dangerous
errors, and the style of rebuke was appropriate to the occasion. He felt
that he himself was soon to die, and, in the prospect of death, his
own mind was peculiarly impressed with the solemnity and importance of
coming events. He believed that the errors which were broached tended to
sap the very foundations of the Christian faith and of good morals, and
his whole soul is roused to meet and counteract them. The occasion
required that he should state in a solemn manner what was the truth
in regard to the second advent of the Lord Jesus; what great changes were
to occur; what the Christian might look for hereafter; and his soul
kindles with the sublime theme, and he describes in glowing imagery, and
in impassioned language, the end of all things, and exhorts them to live
as became those who were looking forward to so important events. The
practical effect of the whole epistle is to make the mind intensely
solemn, and to put it into a position of waiting for the coming of the
Lord. On the similarity between this epistle (2 Peter 2) and the epistle
of Jude, see Introduction to Jude.
THE SECOND EPISTLE GENERAL OF PETER.
ANALYSIS OF THE CHAPTER,
THIS chapter comprises the following subjects:--
I. The usual salutations, 2 Peter 1:1,2.
II. A statement that all the mercies which they enjoyed pertaining to
life and godliness, had been conferred by the power of God, and that he
had given them exceeding great and precious promises, 2 Peter 1:3,4. It
was mainly with reference to these "promises" that the epistle was
written, for they had been assailed by the advocates of error,
(2 Peter 2; 3,) and it was important that Christians should see that they
had the promise of a future life. Comp. 2 Peter 3:5-14.
III. An exhortation to abound in Christian virtues; to go on making
constant attainments in knowledge, and temperance, and patience, and
godliness, and brotherly kindness, and charity, 2 Peter 1:5-9.
IV. An exhortation to endeavour to make their calling and election sure,
that so an entrance might be ministered unto them abundantly into the
kingdom of the Redeemer, 2 Peter 1:10,11.
V. The apostle says that he will endeavour to keep these things before
their minds, 2 Peter 1:12-15. He knew well that they were then
established in the truth, (2 Peter 1:12,) but he evidently felt that
they were in danger of being shaken in the faith by the seductive
influence of error, and he says therefore, (2 Peter 1:13,) that it was
proper, as long as he remained on earth, to endeavour to excite in their
minds a lively remembrance of the truths which they had believed;
that the opportunity for his doing this must soon cease, as the
period was approaching when he must be removed to eternity, in
accordance with the prediction of the Saviour, (2 Peter 1:14,) but that
he would endeavour to make so permanent a record of his views on
these important subjects that they might always have them in remembrance,
2 Peter 1:15.
VI. A solemn statement that the doctrines which had been taught
them, and which they had embraced, were not cunningly-devised
fables, but were true, 2 Peter 1:16-21. In support of this the
apostle appeals to the following things:--
(a.) The testimony to the fact that Jesus was the Son of God, which Peter
had himself heard given on the mount of transfiguration,
2 Peter 1:17,18.
(b.) Prophecy. These truths, on which he expected them to rely,
had been the subject of distinct prediction, and they should be held,
whatever were the plausible arguments of the false teachers,
2 Peter 1:19,20.
The general object, therefore, of this chapter is to affirm the truth
of the great facts of religion, on which their hopes were based, and
thus to prepare the way to combat the errors by which these truths
were assailed. He first assures them that the doctrines which
they held were true, and then, in chapters 2 and 3, meets the errors
by which they were assailed.
Verse 1. Simon Peter. Marg., Symeon. The name is written either
Simon or Simeon--\~simwn\~ or \~sumewn\~. Either word properly
means hearing; and perhaps, like other names, was at first
significant. The first epistle (1 Peter 1:1) begins simply, "Peter, an
apostle," etc. The name Simon, however, was his proper name--Peter,
or Cephas, having been added to it by the Saviour, John 1:42.
Comp. Matthew 16:18.
A servant and an apostle of Jesus Christ. In the first epistle the
word apostle only is used. Paul, however, uses the word servant as
applicable to himself in Romans 1:1, and to himself and Timothy in
the commencement of the epistle to the Philippians, Philippians 1:1.
See Barnes "Romans 1:1".
To them that have obtained like precious faith with us. With us who
are of Jewish origin. This epistle was evidently written to the same
persons as the former, (Intro., & 3,) and that was intended to embrace
many who were of Gentile origin. See Barnes "1 Peter 1:1". The apostle
addresses them all now, whatever was their origin, as heirs of the common
faith, and as in all respects brethren.
Through the righteousness of God. Through the method of justification
which God has adopted. See this fully explained in
See Barnes "Romans 1:17".
God and our Saviour Jesus Christ. Marg., our God and Saviour. The
Greek will undoubtedly bear the construction given in the margin; and
if this be the true rendering, it furnishes an argument for the divinity
of the Lord Jesus Christ. Bishop Middleton, Slade, Valpy, Bloomfield, and
others, contend that this is the true and proper rendering. It is
doubted, however, by Wetstein, Grotius, and others. Erasmus supposes that
it may be taken in either sense. The construction, though certainly not a
violation of the laws of the Greek language, is not so free from
all doubt as to make it proper to use the passage as a proof-text in
an argument for the divinity of the Saviour. It is easier to prove
the doctrine from other texts that are plain, than to show that this
must be the meaning here.
{1} "Simon Peter" "Symeon"
{a} "like precious faith" Ephesians 4:5
{2} "of God" "our God and Saviour"
Verse 2. Grace and peace be multiplied unto you through the knowledge
of God, and of Jesus our Lord. That is, grace and peace abound to us,
or may be expected to be conferred on us abundantly, if we have a true
knowledge of' God and of the Saviour. Such a knowledge constitutes true
religion: for in that we find grace--the grace that pardons and
sanctifies; and peace--peace of conscience, reconciliation with God, and
calmness in the trials of life. See Barnes "John 7:3".
{b} "peace" Daniel 4:1; 6:25
Verse 3. According as his divine power hath given unto us. All the
effects of the gospel on the human heart are, in the Scriptures, traced
to the power of God. See Barnes "Romans 1:16". There are no moral
means which have ever been used that have such power as the gospel; none
through which God has done so much in changing the character and
affecting the destiny of man.
All things that pertain unto life and godliness. The reference here
in the word life is undoubtedly to the life of religion; the life of
the soul imparted by the gospel. The word godliness is synonymous with
piety. The phrase "according as" (\~wv\~) seems to be connected with
the sentence in 2 Peter 1:5, "Forasmuch as he has conferred on us these
privileges and promises connected with life and godliness, we are bound,
in order to obtain all that is implied in these things, to give all
diligence to add to our faith, knowledge," etc.
Through the knowledge of him. By a proper acquaintance with him, or
by the right kind of knowledge of him. See Barnes "John 17:3".
That hath called to glory and virtue. Margin, by. Greek, "through
glory," etc. Doddridge supposes that it means that he has done this "by
the strengthening virtue and energy of his spirit." Rosenmuller renders
it, "by glorious benignity." Dr. Robinson (Lex.) renders it, "through
a glorious display of his efficiency." The objection which any one
feels to this rendering arises solely from the word virtue, from the
fact that we are not accustomed to apply that word to God. But
the original word (\~areth\~) is not as limited in its signification as
the English word is, but is rather a word which denotes a good quality
or excellence of any kind. In the ancient classics it is used to
denote manliness, vigour, courage, valour, fortitude; and the word
would rather denote energy or power of some kind, than what we
commonly understand by virtue, and would be, therefore, properly
applied to the energy or efficiency which God has displayed in
the work of our salvation. Indeed, when applied to moral excellence
at all, as it is in 1 Peter 1:5 of this chapter, and often elsewhere, it
is perhaps with a reference to the energy, boldness, rigour, or
courage which is evinced in overcoming our evil propensities, and
resisting allurements and temptations. According to this interpretation,
the passage teaches that it is by a glorious Divine efficiency that
we are called into the kingdom of God.
{c} "all things" Psalms 84:11; 1 Timothy 4:8
{*} "unto" "belong to"
{3} "to glory" "by"
{d} "virtue" 2 Timothy 1:9
Verse 4. Whereby. \~di wn\~. "Through which"--in the plural number,
referring either to the glory and virtue in the previous verse, and
meaning that it was by that glorious Divine efficiency that these
promises were given; or, to all the things mentioned in the previous
verse, meaning that it was through those arrangements, and in order
to their completion, that these great and glorious promises were
made. The promises given are in connexion with the plan of securing "life
and godliness," and are a part of the gracious arrangements
for that object.
Exceeding great and precious promises. A promise is an assurance on
the part of another of some good for which we are dependent on him. It
implies,
(1.) that the thing is in his power;
(2.) that he may bestow it or not, as he pleases;
(3.) that we cannot infer from any process of reasoning that it is his
purpose to bestow it on us;
(4.) that it is a favour which we can obtain only from him, and not by
any independent effort of our own. The promises here referred to are
those which pertain to salvation. Peter had in his eye probably all that
then had been revealed which contemplated the salvation of the people of
God. They are called "exceeding great and precious," because of their
value in supporting and comforting the soul, and of the honour and
felicity which they unfold to us. The promises referred to are doubtless
those which are made in connexion with the plan of salvation revealed in
the gospel, for there are no other promises made to man. They refer
to the pardon of sin; strength, comfort, and support in trial; a glorious
resurrection; and a happy immortality. If we look at the greatness
and glory of the objects, we shall see that the promises are in fact
exceedingly precious; or if we look at their influence in supporting
and elevating the soul, we shall have as distinct a view of their value.
The promise goes beyond our reasoning powers; enters a field which
we could not otherwise penetrate--the distant future; and relates
to what we could not otherwise obtain. All that we need in trial,
is the simple promise of God that he will sustain us; all that we
need in the hour of death, is the assurance of our God that we shall
be happy for ever. What would this world be without a promise?
How impossible to penetrate the future! How dark that which is to come
would be! How bereft we should be of consolation! The past has gone, and
its departed joys and hopes can never be recalled to cheer us again; the
present may be an hour of pain, and sadness, and disappointment, and
gloom, with perhaps not a ray of comfort; the future only opens fields of
happiness to our vision, and everything there depends on the will of God,
and all that we can know of it is from his promises. Cut off from these,
we have no way either of obtaining the blessings which we desire, or of
ascertaining that they can be ours. For the promises of God, therefore,
we should be in the highest degree grateful, and in the trials of life we
should cling to them with unwavering confidence as the only things which
can be an anchor to the soul.
That by these. Greek, "through these." That is, these constitute
the basis of your hopes of becoming partakers of the divine nature. Comp.
See Barnes "2 Corinthians 7:1".
Partakers of the divine nature. This is a very important and a
difficult phrase. An expression somewhat similar occurs in Hebrews 2:10,
"That we might be partakers of his holiness." See Barnes "Hebrews 2:10".
In regard to the language here used, it may be observed,
(1.) that it is directly contrary to all the notions of Pantheism
--or the belief that all things are now God, or a part of God--for it
is said that the object of the promise is, that we "may become
partakers of the divine nature," not that we are now.
(2.) It can not be taken in so literal a sense as to mean that we can
ever partake of the divine essence, or that we shall be absorbed
into the divine nature so as to lose our individuality. This idea is held
by the Budhists; and the perfection of being is supposed by them to
consist in such absorption, or in losing their own individuality, and
their ideas of happiness are graduated by the approximation which may be
made to that state. But this cannot be the meaning here, because
(a.) it is in the nature of the case impossible. There must be for ever
an essential difference between a created and an uncreated mind.
(b.) This would argue that the Divine Mind is not perfect. If this
absorption was necessary to the completeness of the character and
happiness of the Divine Being, then he was imperfect before; if before
perfect, he would not be after the absorption of an infinite number of
finite and imperfect minds.
(c.) In all the representations of heaven in the Bible, the idea of
individuality is one that is prominent. Individuals are
represented everywhere as worshippers there, and there is no intimation
that the separate existence of the redeemed is to be absorbed and lost in
the essence of the Deity. Whatever is to be the condition of man
hereafter, he is to have a separate and individual existence, and the
number of intelligent beings is never to be diminished either by
annihilation, or by their being united to ally other spirit so that they
shall become one. The reference then, in this place, must be to the
moral nature of God; and the meaning is, that they who are renewed
become participants of the same moral nature; that is, of the same views,
feelings, thoughts, purposes, principles of action. Their nature as they
are born, is sinful, and prone to evil, (Ephesians 2:3;) their nature as
they are born again, becomes like that of God. They are made like God;
and this resemblance will increase more and more for ever, until in
a much higher sense than can be true in this world, they may be
said to have become "partakers of the divine nature." Let us remark,
then,
(a.) that man only, of all the dwellers on the earth, is capable of
rising to this condition. The nature of all the other orders of creatures
here below is incapable of any such transformation that it can be said
that they become "partakers of the divine nature."
(b.) It is impossible now to estimate the degree of approximation to
which man may yet rise towards God, or the exalted sense in which the
term may yet be applicable to him; but the prospect before the believer
in this respect is most glorious. Two or three circumstances may be
referred to here as mere hints of what we may yet be:
(1.) Let any one reflect on the amazing advances made by himself since
the period of infancy. But a few, very few years ago, he knew
nothing. He was in his cradle, a poor, helpless infant. He knew not
the use of eyes, or ears, or hands, or feet. He knew not the name or use
of anything, not even the name of father or mother, he could neither
walk, nor talk, nor creep. He knew not even that a candle would burn him
if he put his finger there. He knew not how to grasp or hold a rattle, or
what was its sound, or whence that sound or any other sound came. Let him
think what he is at twenty, or forty, in comparison with this; and
then, if his improvement in every similar number of years hereafter
should be equal to this, who can tell the height to which he will
rise?
(2.) We are here limited in our powers of learning about God or his
works. We become acquainted with him through his works--by means of
the senses. But by the appointment of this method of becoming
acquainted with the external world, the design seems to have been to
accomplish a double work quite contradictory --one to help us, and the
other to hinder us. One is to give us the means of communicating with the
external world--by the sight, the hearing, the smell, the touch, the
taste; the other is to shut us out from the external world, except by
these. The body is a casement, an enclosure, a prison in which the
soul is incarcerated, from which we can look out on the universe only
through these organs. But suppose, as may be the case in a future state,
there shall be no such enclosure, and that the whole soul may look
directly on the works of God--on spiritual existences, on God
himself--who can then calculate the height to which man may attain in
becoming a "partaker of the divine nature?"
(3.) We shall have an eternity before us to grow in knowledge, and in
holiness, and in conformity to God. Here, we attempt to climb the hill of
knowledge, and having gone a few steps--while the top is still lost in
the clouds--we lie down and die. We look at a few things; become
acquainted with a few elementary principles; make a little progress in
virtue, and then all our studies and efforts are suspended, and "we fly
away." In the future world we shall have an eternity before us to
make progress in knowledge, and virtue, and holiness, uninterrupted; and
who can tell in what exalted sense it may yet be true that we shall be
"partakers of the divine nature," or what attainments we may yet make?
Having escaped the corruption that is in the world through lust. The
world is full of corruption. It is the design of the Christian plan of
redemption to deliver us from that, and to make us holy; and the means by
which we are to be made like God, is by rescuing us from its dominion.
{*} "Whereby" "By which"
{a} "precious promises" 2 Corinthians 7:1
{b} "partakers" Hebrews 12:10
{c} "escaped" 2 Peter 2:18,20
{+} "lust" "evil desire"
Verse 5. And beside this. \~kai auto touto\~. Something here is necessary
to be understood in order to complete the sense. The reference is to
2 Peter 1:3; and the connexion is, "since (2 Peter 1:3) God has given
us these exalted privileges and hopes, in respect to this,
(\~kata\~ or \~dia\~ being understood,) or as a consequence fairly flowing from
this, we ought to give all diligence that we may make good use of these
advantages, and secure as high attainments as we possibly can. We
should add one virtue to another, that we may reach the highest
possible elevation in holiness."
Giving all diligence. Greek, "Bringing in all zeal or effort." The
meaning is, that we ought to make this a distinct and definite object,
and to apply ourselves to it as a thing to be accomplished.
Add to your faith virtue. It is not meant in this verse and the
following that we are to endeavour particularly to add these things one
to another in the order in which they are specified, or that we are
to seek first to have faith, and then to add to that virtue, and then to
add knowledge to virtue rather than to faith, etc. The order in which
this is to be done, the relation which one of these things may have to
another, is not the point aimed at; nor are we to suppose that any other
order of the words would not have answered the purpose of the apostle as
well, or that any one of the virtues specified would not sustain as
direct a relation to any other, as the one which he has specified. The
design of the apostle is to say, in an emphatic manner, that we are to
strive to possess and exhibit all these virtues; in other words, we are
not to content ourselves with a single grace, but are to cultivate all
the virtues, and to endeavour to make our piety complete in all the
relations which we sustain. The essential idea in the passage before
us seems to be, that in our religion we are not to be satisfied with
one virtue, or one class of virtues, but that there is to be
(1.) a diligent CULTIVATION of our virtues, since the graces of religion
are as susceptible of cultivation as any other virtues;
(2.) that there is to be PROGRESS made from one virtue to another,
seeking to reach the highest possible point in our religion; and,
(3.) that there is to be an ACCUMULATION of virtues and graces-or we are
not to be satisfied with one class, or with the attainments which we can
make in one class. We are to endeavour to add on one after another
until we have become possessed of all. Faith, perhaps, is mentioned
first, because that is the foundation of all Christian virtues; and the
other virtues are required to be added to that, because, from the place
which faith occupies in the plan of justification, many might be in
danger of supposing that if they had that they had all that was
necessary. Comp. James 2:14, seq. In the Greek word rendered
"add," (\~epicorhghsate\~,) there is an allusion to a chorus-leader
among the Greeks, and the sense is well expressed by Doddridge: "Be careful to
accompany that belief with all the lovely train of attendant graces." Or,
in other words, "let faith lead on as at the head of the choir or the
graces, and let all the others follow in their order." The word here
rendered virtue is the same which is used in 2 Peter 1:3; and there
is included in it, probably, the same general idea which was noticed
there. All the things which the apostle specifies, unless knowledge
be an exception, are virtues in the sense in which that word is
commonly used; and it can hardly be supposed that the apostle here meant
to use a general term which would include all of the others. The
probability is, therefore, that by the word here he has reference to the
common meaning of the Greek word, as referring to manliness, courage,
rigour, energy; and the sense is, that he wished them to evince whatever
firmness or courage might be necessary in maintaining the principles of
their religion, and in enduring the trials to which their faith might be
subjected. True virtue is not a tame and passive thing. It requires
great energy and boldness, for its very essence is firmness, manliness,
and independence.
And to virtue knowledge. The knowledge of God and of the way of
salvation through the Redeemer, 2 Peter 2:3. Comp. 2 Peter 3:8. It
is the duty of every Christian to make the highest possible attainments
in knowledge.
{*} "this" "And to this end"
{a} "virtue" Philippians 4:8
{b} "knowledge" Philippians 1:9
Verse 6. And to knowledge temperance. On the meaning of the word
temperance, See Barnes "Acts 24:25", and
See Barnes "1 Corinthians 9:25". The word here refers to the mastery over all
our evil inclinations and appetites. We are to allow none of them to
obtain control over us. See Barnes "1 Corinthians 6:12". This would include, of
course, abstinence from intoxicating drinks; but it would also embrace
all evil passions and propensities. Everything is to be confined within
proper limits, and to no propensity of our nature are we to give
indulgence beyond the limits which the law of God allows.
And to temperance patience. See Barnes "James 1:4".
And to patience godliness. True piety.
See Barnes "1 Peter 1:3". See Barnes "1 Timothy 2:2";
See Barnes "1 Timothy 3:16"; See Barnes "1 Timothy 4:7",
See Barnes "1 Timothy 4:8"; See Barnes "1 Timothy 6:3",
See Barnes "1 Timothy 6:5", See Barnes "1 Timothy 6:6"
See Barnes "1 Timothy 6:11".
{c} "temperance" 1 Corinthians 9:25
{d} "patience" James 1:4
{e} "godliness" 1 Timothy 4:7
Verse 7. And to godliness brotherly kindness. Love to Christians as
such. See Barnes "John 13:34"; See Barnes "Hebrews 13:1".
And to brotherly kindness charity. Love to all mankind. There is to
be a peculiar affection for Christians as of the same family; there is to
be a true and warm love, however, for all the race.
See Barnes "1 Corinthians 13:1", seq.
{f} "kindness" John 13:34,35
{g} "brotherly kindness" 1 Corinthians 13:1-5
{+} "charity" "Love"
Verse 8. For if these things be in you, and abound. If they are in
you in rich abundance; if you are eminent for these things.
They make you that ye shall neither be barren nor unfruitful. They
will show that you are not barren or unfruitful. The word rendered
barren, is, in the margin, idle. The word idle more
accurately expresses the sense of the original. The meaning is, that if
they evinced these things, it would show
(1.) that they were diligent in cultivating the Christian graces, and
(2.) that it was not a vain thing to attempt to grow in knowledge and
virtue. Their efforts would be followed by such happy results as to be an
encouragement to exertion. In nothing is there, in fact, more
encouragement than in the attempt to become eminent in piety. On no other
efforts does God smile more propitiously that on the attempt to secure
the salvation of the soul and to do good. A small part of the exertions
which men put forth to become rich, or learned, or celebrated for oratory
or heroism, would secure the salvation of the soul. In the former, also,
men often fail; in the latter, never.
{1} "barren" "idle"
{h} "unfruitful" John 15:2-6
Verse 9. But he that lacketh these things is blind. He has no clear
views of the nature and the requirements of religion.
And cannot see afar off. The word used here, which does not occur
elsewhere in the New Testament, (\~muwpazw\~,) means to shut the eyes;
i.e., to contract the eyelids, to blink, to twinkle, as one who cannot
see clearly, and hence to be near-sighted. The meaning here is, that
he is like one who has an indistinct vision; one who can see only the
objects that are near him, but who has no correct apprehension of
objects that are more remote. He sees but a little way into the true
nature and design of the gospel, he does not take those large and
clear views which would enable him to comprehend the whole system
at a glance.
And hath forgotten that he was purged from his old sins. He does not
remember the obligation which grows out of the fact that a system has
been devised to purify the heart, and that he has been so far brought
under the power of that system as to have his sins forgiven. If he had
any just view of that, he would see that he was under obligation to make
as high attainments as possible, and to cultivate to the utmost extent
the Christian graces.
{++} "lacketh" "hath not"
{&} "can not see afar off" "And short-sighted"
{|} "purged" "cleansed"
Verse 10. Wherefore the rather, brethren, give diligence.
2 Peter 1:5. "In view of these things, give the greater diligence to
secure your salvation." The considerations on which Peter based this
appeal seem to have been the fact that such promises are made to us, and
such hopes held out before us; the degree of uncertainty thrown over the
whole matter of our personal salvation by low attainments in the divine
life, and the dreadful condemnation which will ensue if in the end
it shall be found that we are destitute of all real piety. The general
thought is, that religion is of sufficient importance to claim our
highest diligence, and to arouse us to the most earnest efforts to
obtain the assurance of salvation.
To make your calling and election sure. On the meaning of the word
calling, See Barnes "Ephesians 4:1". On the meaning of the word
election, See Barnes "Romans 9:11"; See Barnes "1 Thessalonians 1:4";
Comp. See Barnes "Ephesians 1:5". The word rendered election here,
(\~eklogh\~) occurs only in this place and in Acts 9:15; Romans 9:11;; 11:5"
Romans 11:7,28; 1 Thessalonians 1:4; though corresponding words from the
same root denoting the elect, to elect, to choose, frequently occur.
The word here used means election, referring to the act of God, by
which those who are saved are chosen to eternal life. As the word
calling must refer to the act of God, so the word election must;
for it is God who both calls and chooses those who shall be saved. The
word in the Scriptures usually refers to the actual choosing of those
who shall be saved; that is, referring to the time when they, in fact,
become the children of God, rather than to the purpose of God that
it shall be done; but still there must have been an eternal purpose,
for God makes no choice which he did not always intend to make.
The word sure, means firm, steadfast, secure, (\~bebaian\~). Here the
reference must be to themselves; that is, they were so to act as to
make it certain to themselves that they had been chosen, and were
truly called into the kingdom of God. It cannot refer to God, for
no act of theirs could make it more certain on his part, if they had
been actually chosen to eternal life. Still, God everywhere treats
men as moral agents; and what may be absolutely certain in his mind
from the mere purpose that it shall be so, is to be made certain to us
only by evidence, and in the free exercise of our own powers. The
meaning here is, that they were to obtain such evidences of personal
piety as to put the question whether they were called and chosen, so
far as their own minds were concerned, to rest; or so as to have
undoubted evidence on this point. The Syriac, the Vulgate, and
some Greek manuscripts, insert here the expression "by your good
works;" that is, they were to make their calling sure by their good
works, or by holy living. This clause, as Calvin remarks, is not
authorized by the best authority, but it does not materially affect
the sense. It was undoubtedly by their "good works" in the sense
of holy living, or of lives consecrated to the service of God, that
they were to obtain the evidence that they were true Christians;
that is, that they had been really called into the kingdom of God,
for there is nothing else on which we can depend for such evidence.
God has given no assurance to us by name that he intends to save
us. We can rely on no voice, or vision, or new revelation, to prove
that it is so. No internal feeling of itself, no raptures, no animal
excitement, no confident persuasion in our own minds that we are
elected, can be proof in the case; and the only certain evidence on
which we can rely is that which is found in a life of sincere piety.
In view of the important statement of Peter in this verse, then, we
may remark,
(1.) that he believed in the doctrine of election, for he uses language
which obviously implies this, or such as they are accustomed to use who
believe the doctrine.
(2.) The fact that God has chosen those who shall be saved, does not make
our own efforts unnecessary to make that salvation sure to us. It can be
made sure to our own minds only by our own exertions; by obtaining
evidence that we are in fact the children of God. There can be no
evidence that salvation will be ours, unless there is a holy life; that
is, unless there is true religion. Whatever may be the secret purpose of
God in regard to us, the only evidence that we have that we shall be
saved is to be found in the fact that we are sincere Christians, and
are honestly endeavouring to do his will.
(3.) It is possible to make our calling and election sure; that is, to
have such evidence on the subject that the mind shall be calm, and that
there will be no danger of deception. If we can determine the point that
we are in fact true Christians, that settles the matter--for then the
unfailing promise of God meets us that we shall be saved. In making our
salvation sure to our own minds, if we are in fact true Christians,
we have not to go into an argument to prove that we have sufficient
strength to resist temptation, or that we shall be able in any way to
keep ourselves. All that matter is settled by the promise of God, that if
we are Christians we shall be kept by him to salvation. The only
question that is to be settled is, whether we are in fact true
Christians, and all beyond that may be regarded as determined immutably.
But assuredly it is possible for a man to determine the question
whether he is or is not a true Christian.
(4.) If it can be done, it should be. Nothing is more important
for us to do than this; and to this great inquiry we should apply our
minds with unfaltering diligence, until by the grace of God we can say
that there are no lingering doubts in regard to our final salvation.
For if ye do these things. The things referred to in the previous
verses. If you use all diligence to make as high attainments as possible
in piety, and if you practise the virtues demanded by religion,
2 Peter 1:5-7.
Ye shall never fall. You shall never fall into perdition. That is,
you shall certainly be saved.
{k} "diligence" 2 Peter 3:17
{l} "for if" 1 John 3:19; Revelation 22:14
{&} "diligence" "endeavour"
Verse 11. For so an entrance. In this manner you shall be admitted
into the kingdom of God.
Shall be ministered unto you. The same Greek word is here used which
occurs in 2 Peter 1:5, and which is there rendered add.
See Barnes "2 Peter 1:5". There was not improbably in the mind of the
apostle a recollection of that word; and the sense may be, that "if they
would lead on the virtues and graces referred to in their beautiful
order, those graces would attend them in a radiant train to the mansions
of immortal glory and blessedness." See Doddridge in loc.
Abundantly. Gr., richly. That is, the most ample entrance would
be furnished; there would be no doubt about their admission there. The
gates of glory would be thrown wide open, and they, adorned with all the
bright train of graces, would be admitted there.
Into the everlasting kingdom, etc. Heaven. It is here called
everlasting, not because the Lord Jesus shall preside over it as the
Mediator, (comp. See Barnes "1 Corinthians 14:24",) but because, in the form
which shall be established when "he shall have given it up to the
Father," it will endure for ever. The empire of God which the Redeemer
shall set up over the souls of his people shall endure to all eternity.
The object of the plan of redemption was to secure their allegiance to
God, and that will never terminate.
Verse 12. Wherefore I will not be negligent. That is, in view of the
importance of these things.
To put you always in remembrance. To give you the means of having
them always in remembrance; to wit, by his writings.
Though ye know them. It was of importance for Peter, as it is
for ministers of the gospel now, to bring known truths to remembrance.
Men are liable to forget them, and they do not exert the influence over
them which they ought. It is the office of the ministry not only to
impart to a people truths which they did not know before, but a large
part of their work is to bring to recollection well-known truths, and
to seek that they may exert a proper influence on the life. Amidst the
cares, the business, the amusements, and the temptations of the world,
even true Christians are prone to forget them; and the ministers of the
gospel render them an essential service, even if they should do nothing
more than remind them of truths which are well understood, and which
they have known before. A pastor, in order to be useful, need not
always aim at originality, or deem it necessary always to present truths
which have never been heard of before. He renders an essential service
to mankind who reminds them of what they know but are prone to
forget, and who endeavours to impress plain and familiar truths on the
heart and conscience, for these truths are most important for man.
And be established in the present truth. That is, the truth which is
with you, or which you Have received.--Rob. Lex. on the word
\~pareimi\~. The apostle did not doubt that they were now confirmed in the
truth as far as it had been made known to them, but he felt that amidst
their trials, and especially as they were liable to be drawn away by
false teachers, there was need of reminding them of the grounds on which
the truths which they had embraced rested, and of adding his own
testimony to confirm their Divine origin. Though we may be very firm in
our belief of the truth, yet there is a propriety that the grounds of our
faith should be stated to us frequently, that they may be always in our
remembrance. The mere fact that at present we are firm in the belief of
the truth, is no certain evidence that we shall always continue to be;
nor because we are thus firm should we deem it improper for our religious
teachers to state the grounds on which our faith rests, or to guard us
against the arts of those who would attempt to subvert our faith.
{*} "remembrance" "To remind you"
Verse 13. Yea, I think it meet. I think it becomes me as an apostle.
It is my appropriate duty; a duty which is felt the more as the close
of life draws near.
As long as I am in this tabernacle. As long as I live; as long as I
am in the body. The body is called a tabernacle, or tent, as that in
which the soul resides for a little time. See Barnes "2 Corinthians 5:1".
To stir you up, by putting you in remembrance. To excite or arouse
you to a diligent performance of your duties; to keep up in your minds a
lively sense of Divine things. Religion becomes more important to a man's
mind always as he draws near the close of life, and feels that he is soon
to enter the eternal world.
{+} "meet" "right"
{a} "stir you up" 2 Peter 3:1
{++} "remembrance" "reminding you"
Verse 14. Knowing that shortly I must put off this my tabernacle.
That I must die. This he knew, probably, because he was growing old,
and was reaching the outer period of human life. It does not appear
that he had any express revelation on the point.
Even as our Lord Jesus Christ hath shewed me.
See Barnes "John 21:18,19". This does not mean that he had any new
revelation on the subject, showing him that he was soon to die, as many
of the ancients supposed; but the idea is, that the time drew near when
he was to die in the manner in which the Saviour had told him that he
would. He had said (John 21:18) that this would occur when he should
be "old," and as he was now becoming old, he felt that the predicted
event was drawing near. Many years had now elapsed since this remarkable
prophecy was uttered. It would seem that Peter had never doubted
the truth of it, and during all that time he had had before him the
distinct assurance that he must die by violence; by having "his hands
stretched forth;" and by being conveyed by force to some place of
death to which he would not of himself go, (John 21:18;) but,
though the prospect of such a death must have been painful, he
never turned away from it; never sought to abandon his Master's
cause; and never doubted that it would be so. This is one of the
few instances that have occurred in the world, where a man knew
distinctly, long beforehand, what would be the manner of his own
death, and where he could have it constantly in his eye. We cannot
foresee this in regard to ourselves, but we may learn to feel that death
is not far distant, and may accustom ourselves to think upon it in
whatever manner it may come upon us, as Peter did, and endeavour
to prepare for it. Peter would naturally seek to prepare himself,
for death in the particular form in which he knew it would occur to
him; we should prepare for it in whatever way it may occur to us.
The subject of crucifixion would be one of peculiar interest to him;
to us death itself should be the subject of peculiar interest--the
manner is to be left to God. Whatever may be the signs of its approach,
whether sickness or grey hairs, we should meditate much upon an event so
solemn to us; and as these indications thicken we should be more
diligent, as Peter was, in doing the work that God has given us to do.
Our days, like the fabled Sybil's leaven, become more valuable as they
are diminished in number; and as the "inevitable hour" draws nearer to
us, we should labour more diligently in our Master's cause, gird our
loins more closely, and trim our lamps. Peter thought of the cross, for
it was such a death that he was led to anticipate. Let us think of the
bed of languishing on which we may die, or of the blow that may strike us
suddenly down in the midst of our way, calling us without a moment's
warning into the presence of our Judge.
{b} "shewed me" John 21:18,19
Verse 15. Moreover, I will endeavour. I will leave such a permanent
record of my views on these subjects that you may not forget them. He
meant not only to declare his sentiments orally, but to record them
that they might be perused when he was dead. He had such a firm
conviction of the truth and value of the sentiments which he held,
that he would use all the means in his power that the church and the
world should not forget them.
After my decease. My exode, \~exodon\~, my journey out; my
departure; my exit from life. This is not the usual word to denote
death, but is rather a word denoting that he was going on a journey
out of this world, he did not expect to cease to be, but he expected
to go on his travels to a distant abode. This idea runs through all this
beautiful description of the feelings of Peter as he contemplated death.
Hence he speaks of taking down the "tabernacle" or tent, the
temporary abode of the soul, that his spirit might be removed to another
place, (1 Peter 1:13;) and hence he speaks of an exode from the
present life--a journey to another world. This is the true notion of
death; and if so, two things follow from it:
(1.) we should make preparation for it, as we do for a journey, and the
more in proportion to the distance that we are to travel, and the time
that we are to be absent; and
(2.) when the preparation is made, we should not be unwilling to enter on
the journey, as we are not now when we are prepared to leave our homes to
visit some remote part of our own country, or a distant land.
To have these things always in remembrance. By his writings. We may
learn from this,
(1.) that when a Christian grows old, and draws near to death, his sense
of the value of Divine truth by no means diminishes. As he approaches the
eternal world; as from its borders he surveys the past, and looks on to
what is to come; as he remembers what benefit the truths of religion have
conferred on him in life, and sees what a miserable being he would now be
if he had no such hope as the gospel inspires; as he looks on the whole
influence of those truths on his family and friends, on his country and
the world, their value rises before him with a magnitude which he
never saw before, and he desires most earnestly that they should be
seen and embraced by all. A man on the borders of eternity is likely
to have a very deep sense of the value of the Christian religion and
is he not then in favourable circumstances to estimate this matter
aright? Let any one place himself in imagination in the situation of
one who is on the borders of the eternal world, as all in fact soon
will be, and can he have any doubt about the value of religious
truth?
(2.) We may learn from what Peter says here, that it is the duty of
those who are drawing near to the eternal world, and who are the friends
of religion, to do all they can that the truths of Christianity "may be
always had in remembrance." Every man's experience of the value of
religion, and the results of his examination and observation, should be
regarded as the property of the world, and should not be lost. As he is
about to die, he should seek, by all the means in his power, that those
truths should be perpetuated and propagated. This duty may be discharged
by some in counsels offered to the young, as they are about to enter on
life giving them the results of their own experience, observation, and
reflections on the subject of religion; by some, by an example consistent
that it cannot be soon forgotten--a legacy to friends and to the world of
much more value than accumulated silver and gold; by some, by solemn
warnings or exhortations on the bed of death; in other cases, by a
recorded experience of the conviction and value of religion, and a
written defence of its truth, and illustration of its nature--for every
man who can write a good book owes it to the church and the world to do
it; by others, in leaving the means of publishing and spreading good
books in the world. He does a good service to his own age, and to future
ages, who records the results of his observations and his reflections in
favour of the truth in a book that shall be readable; and though the book
itself may be ultimately forgotten, it may have saved some persons from
ruin, and may have accomplished its part in keeping up the knowledge of
the truth in his own generation. Peter, as a minister of the gospel, felt
himself bound to do this, and no men have so good an opportunity of doing
this now as ministers of the gospel; no men have more ready access to the
press; no men have so much certainty that they will have the public
attention, if they will write anything worth reading; no men, commonly,
in a community are better educated, or are more accustomed to write; no
men, by their profession, seem to be so much called to address their
fellow-men in any way in favour of the truth; and it is matter of great
marvel that men who have such opportunities, and who seem especially
called to the work, do not do more of this kind of service in the cause
of religion. Themselves soon to die, how can they help desiring that
they may leave something that shall bear an honourable, though humble,
testimony to truths which they so much prize, and which they are
appointed to defend? A tract may live long after the author is in the
grave; and who can calculate the results which have followed the
efforts of Baxter and Edwards to keep up in the world the remembrance
of the truths which they deemed of so much value? This little epistle of
Peter has shed light on the path of men now for eighteen hundred years,
and will continue to do it until the second coming of the Saviour.
Verse 16. For we have not followed cunningly devised fables. That is,
fictions or stories invented by artful men, and resting on no solid
foundation. The doctrines which they held about the coming of the
Saviour were not, like many of the opinions of the Greeks, defended by
weak and sophistical reasoning, but were based on solid evidence
--evidence furnished by the personal observation of competent witnesses.
It is true of the gospel, in general, that it is not founded on
cunningly devised fables; but the particular point referred to here
is the promised coming of the Saviour. The evidence of that fact
Peter proposes now to adduce.
When we made known unto you. Probably Peter here refers particularly
to statements respecting the coming of the Saviour in his first epistle,
(1 Peter 1:5,13; 4:13;) but this was a common topic in the preaching, and
in the epistles, of the apostles. It may, therefore, have referred to
statements made to them at some time in his preaching, as well as to what
he said in his former epistle. The apostles laid great stress on the
second coming of the Saviour, and often dwelt upon it. Comp.
See Barnes "1 Thessalonians 4:16"; See Barnes "Acts 1:11".
The power and coming. These two words refer to the same thing; and
the meaning is, his powerful coming, or his coming in power. The
advent of the Saviour is commonly represented as connected with the
exhibition of power. Matthew 24:30. "Coming in the clouds of heaven, with
power." See Barnes "Matthew 24:30". Comp. Luke 22:69; Mark 3:9. The
power evinced will be by raising the dead; summoning the world to
judgment; determining the destiny of men, etc. When the coming of the
Saviour, therefore, was referred to by the apostles in their preaching,
it was probably always in connexion with the declaration that it
would be accompanied by exhibitions of great power and glory--as
it undoubtedly will be. The fact that the Lord Jesus would thus
return, it is clear, had been denied by some among those to whom
this epistle was addressed, and it was important to state the evidence
on which it was to be believed. The grounds on which they denied
it (2 Peter 3:4) were, that there were no appearances of his approach;
that the promise had not been fulfilled; that all things continued as
they had been; and that the affairs of the world moved on as they always
had done. To meet and counteract this error--an error which so prevailed
that many were in danger of "falling from their own steadfastness,"
(2 Peter 3:17,)--Peter states the proof on which he believed in the
coming of the Saviour.
But were eye-witnesses Of his majesty. On the mount of
transfiguration, Matthew 17:1-5, See Barnes "Matthew 17:1", seq. That
transfiguration was witnessed only by Peter, James, and John. But it may
be asked how the facts there witnessed demonstrate the point under
consideration--that the Lord Jesus will come with power? To this it may
be replied,
(1.) that these apostles had there such a view of the Saviour in his
glory as to convince them beyond doubt that he was the Messiah.
(2.) That there was a direct attestation given to that fact by a voice
from heaven, declaring that he was the beloved Son of God.
(3.) That that transfiguration was understood to have an important
reference to the coming of the Saviour in his kingdom and his glory, and
was designed to be a representation of the manner in which he would
then appear. This is referred to distinctly by each one of the three
evangelists who have mentioned the transfiguration. Matthew 16:28,
"There be some standing here which shall not taste of death till they
see the Son of man coming in his kingdom;" Mark 9:1,2; Luke 9:27,28. The
transfiguration which occurred soon after these words were spoken was
designed to show them what he would be in his glory, and to furnish to
them a demonstration which they could never forget, that he would yet set
up his kingdom in the world.
(4.) They had in fact such a view of him as he would be in his kingdom,
that they could entertain no doubt on the point; and the fact, as it
impressed their own minds, they made known to others. The evidence as it
lay in Peter's mind was, that that transfiguration was designed to
furnish proof to them that the Messiah would certainly appear in glory,
and to give them a view of him as coming to reign which would never fade
from their memory. As that had not yet been accomplished, he maintained
that the evidence was clear that it must occur at some future time. As
the transfiguration was with reference to his coming in his kingdom,
it was proper for Peter to use it with that reference, or as bearing on
that point.
{a} "fables" 2 Corinthians 4:2
{b} "eye-witnesses" Matthew 17:1-5; John 1:14
Verse 17. For he received from God the Father honour and glory, He
was honoured by God in being thus addressed.
When there came such a voice to him from the excellent glory. The
magnificent splendour; the bright cloud which overshadowed them,
Matthew 17:5.
This is my beloved Son, in whom I am well pleased.
See Barnes "Matthew 17:5"; See Barnes "Matthew 3:17",
This demonstrated that he was the Messiah. Those who heard that
voice could not doubt this; they never did afterwards doubt.
Verse 18. And this voice which came from heaven we heard. To wit,
Peter, and James, and John.
When we were with him in the holy mount. Called holy on account
of the extraordinary manifestation of the Redeemer's glory there. It is
not certainly known what mountain this was, but it has commonly been
supposed to be Mount Tabor. See Barnes "Matthew 17:1".
Verse 19. We have also a more sure word of prophecy. That is a
prophecy pertaining to the coming of the Lord Jesus; for that is the
point under discussion. There has been considerable diversity of
opinion in regard to the meaning of this passage. Some have supposed that
the apostle, when he says "a more sure word," did not intend to make
any comparison between the miracle of the transfiguration and prophecy,
but that he meant to say merely that the word of prophecy was very sure,
and could certainly be relied on. Others have supposed that the meaning
is, that the prophecies which foretold his coming into the world having
been confirmed by the fact of his advent, are rendered more sure and
undoubted than when they were uttered, and may now be confidently
appealed to. So Rosenmuller, Benson, Macknight, Clarke, Wetstein, and
Grotius. Luther renders it, "we have a firm prophetic word;" omitting the
comparison. A literal translation of the passage would be, "and we have
the prophetic word more firm." If a comparison is intended, it may be
either that the prophecy was more sure than the fables referred to in
2 Peter 1:16; or than the miracle of the transfiguration; or than the
word which was heard in the holy mount; or than the prophecies even in
the time when they were first spoken. If such a comparison was designed,
the most obvious of these interpretations would be, that the prophecy was
more certain proof than was furnished in the mount of transfiguration.
But it seems probable that no comparison was intended, and that the
thing on which Peter intended to fix the eye was not that the prophecy
was a better evidence respecting the advent of the Messiah than other
evidences, but that it was a strong proof which demanded their particular
attention, as being of a firm and decided character. There can be no
doubt that the apostle refers hereto what is contained in the Old
Testament; for, in 2 Peter 1:21, he speaks of the prophecy as that which
was spoken "in old time, by men that were moved by the Holy Ghost." The
point to which the prophecies related, and to which Peter referred,
was the great doctrine respecting the coming of the Messiah, embracing
perhaps all that pertained to his work, or all that he designed to do by
his advent. They had had one illustrious proof respecting his advent as a
glorious Saviour by his transfiguration on the mount; and the apostle
here says that the prophecies abounded with truths on these points,
and that they ought to give earnest heed to the disclosures which
they made, and to compare them diligently with facts as they occurred,
that they might be confirmed more and more in the truth. If, however, as
the more obvious sense of this passage seems to be, and as many
suppose to be the correct interpretation, (see Doddridge, in loc.,
and Professor Stuart, on the canon of the Old Test., p. 329,) it means
that the prophecy was more sure, more steadfast, more to be depended on
than even what the three disciples had seen and heard in the mount of
transfiguration, this may be regarded as true in the following respects:
(1.) The prophecies are numerous, and by their number they furnish a
stronger proof than could be afforded by a single manifestation, however
clear and glorious.
(2.) They were recorded, and might be the subject of careful
comparison with the events as they occurred.
(3.) They were written long beforehand, and it could not be urged that
the testimony which the prophets bore was owing to any illusion on
their minds, or to any agreement among the different writers to
impose on the world. Though Peter regarded the testimony which he and
James and John bore to the glory of the Saviour, from what they saw on
the holy mount, as strong and clear confirmation that he was the Son of
God, yet he could not but be aware that it might be suggested by a
caviller that they might have agreed to impose on others, or that
they might have been dazzled and deceived by some natural phenomenon
occurring there. Comp. Kuinoel on Matthew 17:1, seq.
(4.) Even supposing that there was a miracle in the case, the evidence of
the prophecies, embracing many points in the same general subject, and
extending through a long series of years, would be more satisfactory than
any single miracle whatever. See Doddridge, in loc. The general
meaning is, that the fact that he had come as the Messiah was disclosed
in the mount by such a manifestation of his glory, and of what he would
be, that they who saw it could not doubt it; the same thing the apostle
says was more fully shown also in the prophecies, and these prophecies
demanded their close and prolonged attention.
Whereunto ye do well that ye take heed. They are worthy of your
study, of your close and careful investigation. There is perhaps no study
more worthy of the attention of Christians than that of the prophecies.
As unto a light that shineth in a dark place. That is, the prophecies
resemble a candle, lamp, or torch, in a dark room, or in an obscure road
at night. They make objects distinct which were before unseen; they
enable us to behold many things which would be otherwise invisible. The
object of the apostle in this representation seems to have been, to
state that the prophecies do not give a perfect light, or that they
do not remove all obscurity, but that they shed some light on objects
which would otherwise be entirely dark, and that the light which they
furnished was so valuable that we ought by all means to endeavour to
avail ourselves of it. Until the day shall dawn, and we shall see
objects by the clear light of the sun, they are to be our guide. A
lamp is of great value in a dark night; though it may not disclose
objects so clearly as the light of the sun. But it may be a safe and
sure guide; and a man who has to travel in dark and dangerous places,
does "well" to "take heed" to his lamp.
Until the day dawn. Until you have the clearer light which shall
result from the dawning of the day. The reference here is to the morning
light as compared with a lamp; and the meaning is, that we should attend
to the light furnished by the prophecies until the truth shall be
rendered more distinct by the events as they shall actually be
disclosed--until the brighter light which shall be shed on all things by
the glory of the second advent of the Saviour, and the clearing up of
what is now obscure in the splendours of the heavenly world. The point of
comparison is between the necessary obscurity of prophecy, and the
clearness of events when they actually occur--a difference like that
which is observable in the objects around us when seen by the shining of
the lamp and by the light of the sun. The apostle directs the mind onward
to a period when all shall be clear--to that glorious time when the
Saviour shall return to receive his people to himself in that heaven
where all shall be light. Comp. Revelation 21:23-26; 22:5. Meantime, we
should avail ourselves of all the light which we have, and should apply
ourselves diligently to the study of the prophecies of the Old Testament
which are still unfulfilled, and of those in the New Testament which
direct the mind onward to brighter and more glorious scenes than this
world has yet witnessed. In our darkness they are a cheering lamp to
guide our feet, till that illustrious day shall dawn. Comp.
See Barnes "1 Corinthians 13:9,10".
And the day-star. The morning star--the bright star that at certain
periods of the year leads on the day, and which is a pledge that the
morning is about to dawn. Comp. Revelation 2:28; 22:16.
Arise in your hearts. On your hearts; that is, sheds its beams on
your hearts. Till you see the indications of that approaching day which
all is light. The period referred to here by the approaching day that is
to diffuse this light, is when the Saviour shall return in the full
revelation of his glory--the splendour of his kingdom. Then all will be
clear. Till that time, we should search the prophetic records, and
strengthen our faith, and comfort our hearts, the predictions of the
future glory of his reign. Whether this refers, as some suppose, to his
reign on earth, either personally or by the principles of his religion
universally prevailing, or, as others suppose, to the brighter
revelations of heaven when he shall come to receive his people to
himself, it is equally clear that a brighter time than any that has yet
occurred is to dawn on our race, and equally true that we should regard
the prophecies, as we do the morning star, as the cheering harbinger of
day.
{*} "word" "And we have yet more sure the word"
{+} "heed" "To attend"
{++} "light" "Lamp"
{a} "shineth" Psalms 119:105; Proverbs 6:23
Verse 20. Knowing this first. Bearing this steadily in mind as a
primary and most important truth.
That no prophecy of the scripture. No prophecy contained in the
inspired records. The word scripture here shows that the apostle referred
particularly to the prophecies recorded in the Old Testament. The remark
which he makes about prophecy is general, though it is designed to bear
on a particular class of the prophecies.
Is of any private interpretation. The expression here used
(\~idiav epilusewv\~) has given rise to as great a diversity of interpretation,
and to as much discussion, as perhaps any phrase in the New Testament; and to
the present time there is no general agreement among expositors as to its
meaning. It would be foreign to the design of these Notes, and would be
of little utility, to enumerate the different interpretations which have
been given of the passage, or to examine them in detail. It will be
sufficient to remark, preparatory to endeavouring to ascertain the true
sense of the passage, that some have held that it teaches that no
prophecy can be interpreted of itself, but can be understood only by
comparing it with the event; others, that it teaches that the prophets
did not themselves understand what they wrote, but were mere passive
Organs under the dictation of the Holy Spirit to communicate to future
times what they could not themselves explain; others, that it teaches
that "no prophecy is of self-interpretation," (Horsley;) others, that
it teaches that the prophecies, besides having a literal signification,
have also a hidden and mystical sense which cannot be learned from the
prophecies themselves, but is to be perceived by a peculiar power of
insight imparted by the Holy Ghost, enabling men to understand their
recondite mysteries. It would be easy to show that some of these opinions
are absurd, and that none of them are sustained by the fair
interpretation of the language used, and by the drift of the passage. The
more correct interpretation, as it seems to me, is that which supposes
that the apostle teaches that the truths which the prophets communicated
were not originated by themselves; were not of their own suggestion or
invention; were not their own opinions, but were of higher origin, and
were imparted by God; and according to this the passage may be explained,
"knowing this as a point of first importance when you approach the
prophecies, or always bearing this in mind, that it is a great principle
in regard to the prophets, that what they communicated was not of
their own disclosure; that is, was not revealed or originated by
them." That this is the correct interpretation will be apparent from the
following considerations:
(1.) It accords with the design of the apostle, which is to produce
an impressive sense of the importance and value of the prophecies, and to
lead those to whom he wrote to study them with diligence. This could be
secured in no way so well as by assuring them that the writings which he
wished them to study did not contain truths originated by the human mind,
but that they were of higher origin.
(2.) This interpretation accords with what is said in the following
verse, and is the only one of all those proposed that is consistent with
that, or in connexion with which that verse will have any force. In that
verse (2 Peter 1:21) a reason is given for what is said here: "For
(\~gar\~) the prophecy came not in old time by the will of man,
etc. But this can be a good reason for what is said here only on the
supposition that the apostle meant to say that what they communicated was
not originated by themselves; that it was of a higher than human origin;
that the prophets spake "as they were moved by the Holy Ghost." This fact
was a good reason why they should show profound respect for the
prophecies, and study them with attention. But how could the fact that
they were moved by the Holy Ghost be a reason for studying them, if
the meaning here is that the prophets could not understand their own
language, or that the prophecy could be understood only by the event, or
that the prophecy had a double meaning, etc.? If the prophecies were of
Divine origin, then that was a good reason why they should be
approached with reverence, and should be profoundly studied.
(3.) This interpretation accords as well, to say the least, with the fair
meaning of the language employed, as either of the other opinions
proposed. The word rendered interpretation (\~epilusiv\~) occurs nowhere
else in the New Testament. It properly means solution, (Rob. Lex.,)
disclosure, (Prof. Stuart on the Old Testament, p. 328,)
making free, (Passow,) with the notion that what is thus released
or loosed was before bound, entangled, obscure. The verb from which this
word is derived (\~epiluw\~) means, to let loose upon, as dogs
upon a hare, (Xen. Mem. 7, 8; lb. 9, 10 ;) to loose or open letters; to
loosen a band; to loose or disclose a riddle or a dark saying, and
then to enlighten, illustrate, etc.--Passow. It is twice used in the
New Testament. Mark 4:34, "He expounded all things to his
disciples"; Acts 19:39, "It shall be determined in a lawful
assembly." The verb would be applicable to loosing anything which is
bound or confined, and thence to the explanation of a mysterious
doctrine or a parable, or to a disclosure of what was before unknown.
The word, according to this, in the place before us, would mean the
disclosure of what was before bound, or retained, or unknown;
either what had never been communicated at all, or what had been
communicated obscurely; and the idea is, "no prophecy recorded in
the Scripture is of, or comes from, any exposition or disclosure of
the will and purposes of God by the prophets themselves." It is
not a thing of their own, or a private matter originating with
themselves, but it is to be traced to a higher source. If this be the
true interpretation, then it follows that the prophecies are to be
regarded as of higher than any human origin; and then, also, it follows
that this passage should not be used to prove that the prophets did not
understand the nature of their own communications, or that they
were mere unconscious and passive instruments in the hand of God
to make known his will. Whatever may be the truth on those points, this
passage proves nothing in regard to them, any more than the fact that a
minister of religion now declares truth which he did not originate, but
which is to be traced to God as its author, proves that he does not
understand what he himself says. It follows, also, that this passage
cannot be adduced by the Papists to prove that the people at large should
not have free access to the word of God, and should not be allowed to
interpret it for themselves. It makes no affirmation on that point, and
does not even contain any principle of which such a use can be made;
for,
(1.) whatever it means, it is confined to prophecy; it does not
embrace the whole Bible.
(2.) Whatever it means, it merely states a fact; it does not enjoin a
duty. It states, as a fact, that there was something about the
prophecies which was not of private solution, but it does not state that
it is the duty of the church to prevent any private explanation or
opinion even of the prophecies.
(3.) It says nothing about the church as empowered to give a public or
authorized interpretation of the prophecies. There is not a hint, or an
intimation of any kind, that the church is intrusted with any such power
whatever. There never was any greater perversion of a passage of
Scripture than to suppose that this teaches that any class of men is not
to have free access to the Bible. The effect of the passage, properly
interpreted, should be to lead us to study the Bible with profound
reverence, as having a higher than any human origin, not to turn away
from it as if it were unintelligible, nor to lead us to suppose that it
can be interpreted only by one class of men. The fact that it discloses
truths which the human mind could not of itself have originated, is a
good reason for studying it with diligence and with prayer--not for
supposing that it is unlawful for us to attempt to understand it; a good
reason for reverence and veneration for it--not for sanctified neglect.
{*} "interpretation" "Is from a man's own invention"
Verse 21. For the prophecy came not in old time. Marg., "or,
at any." The Greek word (\~pote\~) will bear either construction. It
would be true in either sense, but the reference is particularly to the
recorded prophecies in the Old Testament. What was true of them, however,
is true of all prophecy, that it is not by the will of man. The word
prophecy here is without the article, meaning prophecy in
general--all that is prophetic in the Old Testament; or, in a more
general sense still, all that the prophets taught, whether relating to
future events or not.
By the will of man. It was not of human origin; not discovered by the
human mind. The word will, here seems to be used in the sense of
prompting or suggestion; men did not speak by their own suggestion,
but as truth was brought to them by God.
But holy men of God. Pious men commissioned by God, or employed by
him as his messengers to mankind.
Spake as they were moved by the Holy Ghost. Comp. 2 Timothy 3:16. The
Greek phrase here (\~upo pneumatov agiou feromenoi\~) means borne along,
moved, influenced by the Holy Ghost. The idea is, that in what they spake
they were carried along by an influence from above. They moved in the case
only as they were moved; they spake only as the influence of the Holy Ghost
was upon them. They were no more self-moved than a vessel at sea is that
is impelled by the wind; and as the progress made by the vessel is to be
measured by the impulse bearing upon it, so the statements made by the
prophets are to be traced to the impulse which bore upon their minds.
They were not, indeed, in all respects like such a vessel, but only in
regard to the fact that all they said as prophets was to be traced to the
foreign influence that bore upon their minds. There could not be,
therefore, a more decided declaration than this in proof that the
prophets were inspired. If the authority of Peter is admitted, his
positive and explicit assertion settles the question. If this be so,
also, then the point with reference to which he makes this observation is
abundantly confirmed, that the prophecies demand our earnest attention,
and that we should give all the heed to them which we would to a light or
lamp when travelling in a dangerous way, and in a dark night. In a still
more general sense, the remark here made may also be applied to the whole
of the Scriptures. We are in a dark world. We see few things clearly; and
all around us, on a thousand questions, there is the obscurity of
midnight. By nature there is nothing to cast light on those questions,
and we are perplexed, bewildered, embarrassed. The Bible is given to us
to shed light on our way. It is the only light which we have
respecting the future, and though it does not give all the
information which we might desire in regard to what is to come, yet it
gives us sufficient light to guide us to heaven. It teaches us what it is
necessary to know about God, about our duty, and about the way of
salvation, in order to conduct us safely; and no one who has committed
himself to its direction, has been suffered to wander finally away from
the paths of salvation. It is, therefore, a duty to attend to the
instructions which the Bible imparts, and to commit ourselves to its
holy guidance in our journey to a better world: for soon, if we are
faithful to its teachings, the light of eternity will dawn upon us, and
there, amidst its cloudless splendour, we shall see as we are seen,
and know as we are known; then we shall "need no candle, neither
light of the sun; for the Lord God shall give us light, and we shall
reign for ever and ever." Comp. Revelation 21:22-24; 22:5.
{1} "not" "at any"
{a} "in old time" Luke 1:70
{b} "moved" 2 Timothy 3:16
{*} "Ghost" "Spirit"
Printer friendly version
HOME
TOP