Verse 2

Grace . . . peace-- (Pe1 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 Pe2 1:1 : marking how entirely one the Father and Son are (Joh 14:7-11). The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in Rom 4:24), and, only secondarily, of the Father through Him (Pe2 1:8; Pe2 2:20; Pe2 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 Pe2 1:3-4 with Pe2 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 (Pe2 1:4). called us-- (Pe2 1:10); "calling" (Pe1 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 Pe1 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Phi 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [TRENCH, Greek Synonyms of the New Testament].

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; Jo1 3:2, "We shall be like Him." the divine nature--not God's essence, but His holiness, including His "glory" and "virtue," Pe2 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 Pe2 2:18-20; Gen 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" (Pe2 1:3). giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, Pe2 1:10; Pe2 3:14; Co2 7:11. all--all possible. add--literally, "minister additionally," or, abundantly (compare Greek, Co2 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" (Pe2 1:11). to--Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," Pe2 1:3) is presupposed as the gift of God (Pe2 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 Th1 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 (Act 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 (Pe2 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 (Psa 130:4). This once-for-all accomplished cleansing of unbelievers at their new birth is taught symbolically by Christ, Joh 13:10, Greek, "He that has been bathed (once for all) needeth not save to wash his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our righteousness)." "Once purged (with Christ's blood), we should have no more consciousness of sin (as condemning us, Heb 10:2, because of God's promise)." Baptism is the sacramental pledge of this.

Verse 10

Wherefore--seeking the blessed consequence of having, and the evil effects of not having, these graces (Pe2 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 (Pe2 1:5-7, Pe2 1:11). Peter subjoins election to calling, because the calling is the effect and proof of God's election, which goes before and is the main thing (Rom 8:28, Rom 8:30, Rom 8:33, where God's "elect" are those "predestinated," and election is "His purpose," according to which He "called" them). We know His calling before His election, thereby calling is put first. fall--Greek, "stumble" and fall finally (Rom 11:11). Metaphor from one stumbling in a race (Co1 9:24).

Verse 11

an entrance--rather as Greek, "the entrance" which ye look for. ministered--the same verb as in Pe2 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," Pe2 1:8. If these graces abound in you, you shall have your entrance into heaven not merely "scarcely" (as he had said, Pe1 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 (Pe2 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," Pe2 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 (Pe2 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, Rom 15:14-15.

Verse 13

Yea--Greek, "But"; though "you know" the truth (Pe2 1:12). this tabernacle--soon to be taken down (Co2 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 Pe2 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, Ti2 4:6. Though a violent death, he calls it a "departure" (Greek for "decease," Pe2 1:15), compare Act 7:60.

Verse 15

endeavour--"use my diligence": the same Greek word as in Pe2 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 (Luk 9:31, Luk 9:33): 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 Co1 3:13). But compare also Pe2 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 (Pe2 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," Co1 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 (Pe2 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 Pe1 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," Deu 33:26; Psa 21:5)." in whom--Greek, "in regard to whom" (accusative case); but Mat 17:5, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony. 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 Jo1 2:8, end), is but a lamp even still as compared with the brightness of the eternal day (compare Pe2 3:2). Oral teachings and traditions of ministers are to be tested by the written word (Act 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" Luk 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 Rev 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" (Pe1 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 Pe1 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 Pe2 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, Pe2 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 Pe2 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 Pe2 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: Act 2:2, "rushing (the same Greek) wind": rapt out of themselves: still not in fanatical excitement (Co1 14:32). The Hebrew "nabi," "prophet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but God's "Man of the Spirit" (Hos 9:7, Margin). "Thou testifiedst by Thy Spirit in Thy prophets." "Seer," on the other hand, refers to the mode of receiving the communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (Pe2 3:2). Next: 2 Peter Chapter 2

Verse 1

Simon Peter, a servant, and an apostle of Jesus Christ,.... The writer of this epistle is described first by his names, Simon Peter; the first of these was the name by which he was called from his infancy by his parents, and by which he was known when Christ called him to be a disciple and follower of him, and is the same with Simeon; and so it is read in most copies; see Act 15:14 a name common with the Jews; the latter is what was given him by Christ at his conversion, Joh 1:4, and answers to Cephas in the Syriac language; and both signify a rock or stone, because he was built upon Christ, the rock and foundation, and chief corner stone, and with a view to his future solidity, firmness, and constancy: and he is next described by his character as a servant, not of sin, nor Satan, nor man, but Jesus Christ, whose servant he was, not only by creation, but by redemption and grace; and not merely a servant of his, in common with other believers, but in a ministerial way, as a preacher of the Gospel, which this phrase sometimes designs. The use of it shows the apostle's humility, his sense of obligation to Christ, and acknowledgment of him as his Lord, and that he esteemed it an honour to stand in such a relation to him: but to distinguish him from a common servant of Christ, and an ordinary minister of the word, it is added, "an apostle of Jesus Christ": one that was immediately sent by Christ, had his commission and doctrine directly from him, and a power of working miracles, in confirmation of his mission and ministry being divine, and an authority at large to go everywhere and preach the Gospel, plant churches, and put them in due order, and place proper persons over them. This is said to give weight and authority to his epistle: and further, in this inscription of the epistle, the persons are described to whom it is written, as follows, to them that have obtained like precious faith with us; they were believers in Christ, who had a faith of the right kind; not a faith of doing miracles, which was not common to all, nor was it saving; nor an historical faith, or a mere assent to truths, nor a temporary one, or a bare profession of faith; but that faith which is the faith of God's elect, the gift of his grace, and the operation of his power; which sees the Son, goes to him, ventures on him, trusts in him, lives upon him, and works by love to him. This is said to be "precious", as it is in its own nature, being a rich and enriching grace, of more worth and value than gold that perisheth, or than thousands of gold and silver; it is not to be equalled by, nor purchased with the riches of the whole world; it is precious in its object, it being conversant with the precious person, precious blood, and precious righteousness and sacrifice of Christ, and is that grace which makes Christ, and all that is his, precious to souls; it is precious in its acts and usefulness; it is that grace by which men go to God and Christ, receive from them, and give all glory to them, and without which it is not possible to please God: to which add the durableness of it; it is an abiding grace, and will never fail, when the most precious things in nature do: and it is "like precious" with that the apostles had; for there is but one faith, and which is called a common faith, even common to all the elect; and which is the same in all, not as to degrees, for in some it is strong, and in others weak; or as to the actings of it, which are not in all alike, nor in the same persons at all times; in some it is only a seeing of the Son, his glory, fulness, and suitableness, and longing for views of an interest in him; in others a reliance on him, and trusting in him; and in others a holy confidence, and full assurance of being his: but then it is alike with respect to its nature, as it is the substance of things hoped for, and the evidence of things not seen; and as it works by love to Christ and his people; it springs from the same cause, the love and favour of God, and has the same object, Jesus Christ, and is followed with the salvation; for though it is but as a grain of mustard seed, yet, being genuine, the person that has it shall certainly be saved: wherefore, for the comfort and encouragement of these scattered believers, the apostle assures them, that their faith was the same as their brethren that dwelt at Jerusalem and in Judea, who believed in Christ, and even with them that were the apostles of Christ; and this he says they had obtained, not by their own merits or industry, but by the grace of God; for faith is not of a man's self, it is the gift of God, and the produce of his grace and power. Some have rendered it, "obtained by lot"; not by chance, but by the all wise, good, and powerful providence of God, ordering, directing, assigning, and giving this grace unto them. And which came to them through the righteousness of God, and our Saviour Jesus Christ; or "of our God, and Saviour Jesus Christ", as the Vulgate Latin and Ethiopic versions read; that is, of Christ Jesus, who is our God and Saviour: so that here is a testimony of the deity of Christ, as well as of his character as a Saviour, who is an able and a willing one, a full, complete, suitable, and only Saviour: and the reason why he is so is because he is truly and properly "God"; and why he is so to us, because he is "our" God: wherefore by "righteousness" here, cannot be meant the goodness and mercy of God, as some think, though faith undoubtedly comes through that; nor the faithfulness of God making good his purpose and promise of giving faith to his elect, as others think: but the righteousness of Christ, which is not the righteousness of a creature, but of God; that is wrought out by one that is God, as well as man, and so answerable to all the purposes for which it is brought in. Now faith comes "in", or "with" this righteousness, as the phrase may be rendered; when the Spirit of God reveals and brings near this righteousness to a poor sensible sinner, he at the same time works faith in him to look to it, lay hold upon it, and plead it as his justifying righteousness with God: or it comes "through" it; hence it appears that faith and righteousness are two distinct things; and that faith is not a man's righteousness before God, for it comes to him through it; as also that righteousness is before faith, or otherwise faith could not come by it; and, moreover, is the cause and reason of it; faith has no causal influence upon righteousness, but righteousness has upon faith: the reason why a man has a justifying righteousness is not because he has faith; but the reason why he has faith given him is because he has a justifying righteousness provided for him, and imputed to him.

Verse 2

Grace and peace be multiplied unto you,.... By a multiplication of grace may be meant a larger discovery of the love and favour of God; which though it admits of no degrees in itself, being never more or less in God's heart, yet, as to the manifestations of it, it is different, and capable of being increased, and drawn out to a greater length; or else an increase of the internal graces of the Spirit of God, as to the actings and exercise of them; or a larger measure of the gifts of the Spirit, for greater usefulness among them; or a clearer view, and a more enlarged knowledge of the Gospel of the grace of God, and the truths of it; and indeed, the word grace may take in all these senses: and by a multiplication of peace, which the apostle in this salutation also wishes for, may be designed an affluence of all kind of prosperity, temporal, and spiritual, external and internal; and more especially an increase of spiritual peace, a fulness of joy and peace in believing, arising from a sense of free justification by Christ's righteousness, and full pardon and atonement by his blood and sacrifice: through the knowledge of God, and of Jesus our Lord; which is to be understood, not of a natural, but of a spiritual and evangelical knowledge; of a knowledge of God, not as the God of nature and providence, but as the God of all grace, as in Christ, and a covenant God in him, and of the person, offices, and grace of Christ; and which designs true faith in him, by which means larger discoveries of the grace of God are made, and a greater enjoyment of spiritual peace is had: or it may be rendered, "with the knowledge of God", &c. and the sense then is, that the apostle prays, as for a multiplication of grace and peace, so along with it, an increase of spiritual and evangelical knowledge; which in the best is imperfect, but may be increased by the blessing of God on those means which he has appointed for that end, such as the word and ordinances. The Syriac version renders this clause, "through the knowledge of our Lord Jesus Christ", leaving out the word "God", and the copulative "and", and adding the word "Christ"; and the Ethiopic version reads, "in the knowledge of our God, Christ Jesus our Lord", without any distinction. After the inscription and salutation begins the epistle, with an account of various special favours bestowed upon these persons; and are mentioned by the apostle to encourage his faith and theirs, in expectation of enjoying what he here wishes unto them, since already such great and good things had been bestowed upon them.

Verse 3

According as his divine power,.... Meaning either the power of God the Father, to whom belong eternal power and Godhead; and he is sometimes called by the name of power itself; see Mat 26:64 being all powerful and mighty; or rather the power of Christ, since he is the next and immediate antecedent to this relative; and who, as he has the fulness of the Godhead in him, is almighty, and can do all things; and is "El-shaddai", God all-sufficient, and can communicate all things whatsoever he pleases, and does, as follows: for he hath given unto us all things that pertain unto life and godliness; referring not so much to a temporal life, though he gives that and preserves it, and furnishes with all the mercies and comforts of it; and which come to us, from him, in a covenant way, as his left hand blessings, and in great love; but rather a spiritual life, which he is the author and maintainer of, all the joys, pleasures, blessings, and supports of it, being given by him; as also eternal life, for that, and everything appertaining to it, are from him; he gives a meetness for it, which is his own grace, and a right unto it, which is his own righteousness; and he has power to give that itself to as many as the Father has given him, and he does give it to them; and likewise all things belonging to "godliness", or internal religion; and which is the means of eternal life, and leads on to it, and is connected with it, and has the promise both of this life, and of that which is to come; and everything relating to it, or is in it, or it consists of, is from Christ: the internal graces of the Spirit, as faith, hope, and love, which, when in exercise, are the principal parts of powerful godliness, are the gifts of Christ, are received out of his fulness, and of which he is the author and finisher; and he is the donor of all the fresh supplies of grace to maintain the inward power of religion, and to assist in the external exercise of it; all which things are given through the knowledge of him that hath called us to glory and virtue. The call here spoken of is not a bare outward call, by the ministry of the word, but an internal, special, and powerful one, which springs from the grace, and is according to the purpose of God, and is inseparably connected with justification and glorification; and is either of God the Father, who, as the God of all grace, calls to eternal glory by Christ; or rather of Christ himself, who calls by his Spirit and grace; and hence the saints are sometimes styled, the called of Jesus Christ, Rom 1:6 what they are called unto by him is, "glory and virtue"; by the former may be meant, the glorious state of the saints in the other world, and so answers to "life", eternal life, in the preceding clause; and by the latter, grace, and the spiritual blessings of grace here, and which answers to "godliness" in the said clause; for the saints are called both to grace and glory, and to the one, in order to the other. Some render it, "by glory and virtue"; and some copies, as the Alexandrian and others, and so the Vulgate Latin version, read, "by his own glory and virtue"; that is, by his glorious power, which makes the call as effectual, and is as illustrious a specimen of the glory of his power, as was the call of Lazarus out of the grave; unless the Gospel should rather be intended by glory and virtue, which is glorious in itself, and the power of God unto salvation, and is the means by which persons are called to the communion of Christ, and the obtaining of his glory: so then this phrase, "him that hath called us to glory and virtue", is a periphrasis of Christ, through a "knowledge" of whom, and which is not notional and speculative, but spiritual, experimental, fiducial, and practical, or along with such knowledge all the above things are given; for as God, in giving Christ, gives all things along with him, so the Spirit of Christ, which is a spirit of wisdom and revelation in the knowledge of him, when he makes him known in the glory of his person, grace, and righteousness, also makes known the several things which are freely given of God and Christ: and this is what, among other things, makes the knowledge of Christ preferable to all other knowledge, or anything else.

Verse 4

Whereby are given unto us,.... Or "by which", that is, glory and virtue; by the glorious power of Christ, or by the glorious and powerful Gospel of Christ; and so the Arabic version renders it, "by both of which"; or "by whom", as the Vulgate Latin version reads; that is, by Christ; for as in him are all the promises of God, so they are at his dispose, and by him are given unto the saints: exceeding great and precious promises; meaning the promises of the new and everlasting covenant, of which Christ is the Mediator, surety, and messenger; and which are "exceeding great", if we consider the author of them, who is the great God of heaven and earth, and who was under no obligation to make promises of anything to his creatures; and therefore must arise from great grace and favour, of which they are largely expressive, and are like himself; are such as become his greatness and goodness, and are confirmed by his oath, and made good by his power and faithfulness: and they are also great, as to the nature and matter of them; they are better promises than those of the covenant of works; they are not merely temporal ones, nor are they conditional and legal; but as they relate to things spiritual and eternal, to grace here and glory hereafter, so they are absolute, free, and unconditional, and are irreversible and unchangeable; and they answer great ends and purposes, the glory of God, and the everlasting good and happiness of his people; and therefore must be "precious", of more value and worth than thousands of gold and silver, and to be rejoiced at more than at the finding of a great spoil, being every way suited to the cases of God's people, and which never fail. The end of giving them is, that by these you might be partakers of the divine nature; not essentially, or of the essence of God, so as to be deified, this is impossible, for the nature, perfections, and glory of God, are incommunicable to creatures; nor, hypostatically and personally, so as the human nature of Christ, in union with the Son of God, is a partaker of the divine nature in him; but by way of resemblance and likeness, the new man or principle of grace, being formed in the heart in regeneration, after the image of God, and bearing a likeness to the image of his Son, and this is styled, Christ formed in the heart, into which image and likeness the saints are more and more changed, from glory to glory, through the application of the Gospel, and the promises of it, by which they have such sights of Christ as do transform them, and assimilate them to him; and which resemblance will be perfected hereafter, when they shall be entirely like him, and see him as he is: having escaped the corruption that is in the world through lust; not the corruption and depravity of nature, which is never escaped by any, nor got rid of so long as the saints are in the world; but the corrupt manners of the world, or those corruptions and vices which, are prevalent in the world, and under the power and dominion of which the world lies; and particularly the sins of uncleanness, adultery, incest, sodomy, and such like filthy and unnatural lusts, which abounded in the world, and among some that called themselves Christians, and especially the followers of Simon Magus. Now the Gospel, and the precious promises, being graciously bestowed and powerfully applied, have an influence on purity of heart and conversation, and teach men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly; such are the powerful effects of Gospel promises, under divine influence, as to make men inwardly partakers of the divine nature, and outwardly to abstain from and avoid the prevailing corruptions and vices of the times.

Verse 5

And besides this, giving all diligence,.... "Or upon this", as the Syriac and Arabic versions read, bestow all your labour, diligence, and care; namely, on what follows, and that from the consideration of what goes before; for nothing can more strongly animate, and engage to the diligent exercise of grace and discharge of duty, than a consideration of the high favours, and free grace gifts of God, and the exceeding great and precious promises of his Gospel: add to your faith virtue; or "with your faith", so the Arabic version renders it, and the like, in the following clauses. They had faith, even like precious faith with the apostles, not of themselves, but by the gift of God, and which is the first and principal grace; it leads the van, or rather the "chorus", as the word rendered "add" signifies; and though it is in itself imperfect, has many things lacking in it, yet it cannot be added to, or increased by men; ministers may be a means of perfecting what is lacking in it, and of the furtherance and joy of it, but it is the Lord only that can increase it, or add unto it in that sense, and which is not the meaning here: but the sense is, that as it is the basis and foundation of all good works, it should not stand alone, there ought to be virtue, or good works along with it, by which it may be perfected, not essentially, but evidentially, or might appear to be true and genuine; for by virtue may be either meant some particular virtue, as justice towards men, to which both the grace and doctrine of faith direct; and indeed pretensions to faith in Christ, where there is not common justice done to men, are of little account; or, as others think, beneficence to men; and so the Ethiopic version renders it, "proceed to bounty by your faith"; and faith does work by love and kindness to fellow creatures and Christians; but this seems rather designed by brotherly kindness and charity, in Pe2 1:7 or boldness, courage, constancy, and fortitude, which ought to go along with faith. Where there is true faith in Christ, there should be a holy boldness to profess it, and constancy in it, and courage to fight the good fight of faith, and firmness of mind to stand fast in it, notwithstanding all difficulties and discouragements; or virtue in general here meant, not mere moral, but Christian virtues, which are the fruits of the Spirit of God, and of his grace; and differ from the other, in that they spring from the grace of God, are done in faith, by the assistance of the Spirit of Christ, and by strength received from him, and in love to him, and with a view to the glory of God; whereas moral virtues, as exercised by a mere moral man, spring from nature, and are performed by the mere strength of it, and are destitute of faith, and so but "splendida peccata", splendid sins, and proceed from self-love, from sinister ends, and with selfish views: and to virtue, knowledge; not of Christ, mentioned Pe2 1:8 and which is included in faith, for there can be no true faith in Christ, were there not knowledge of him; but of the will of God, which it is necessary men should be acquainted with, in order to perform it; or else though they may seem zealous of good works, their zeal will not be according to knowledge; they ought to know what are virtues or good works in God's account, and what are the nature and use of them, lest they should mistake and misapply them; or of the Scriptures of truth, and of the mysteries of the Gospel, which should be diligently searched, for the increase and improvement of knowledge in divine things, and which has a considerable influence on a just, sober, and godly living; or by knowledge may be meant prudence and wisdom, in ordering the external conversation aright towards those that are without, and in showing good works out of it, to others, by way of example, and for the evidence of the truth of things, with meekness of wisdom.

Verse 6

And to knowledge, temperance,.... Avoiding all excess in eating and drinking, and all impure and unclean lusts; for it signifies nothing what a man knows, or professes to know, if his life is a scene of intemperance and debauchery: this seems to be levelled against the followers or Simon Magus, who ascertained salvation to knowledge, though the life was ever so impure, Moreover, this may include abstinence, not only from hurtful lusts, but from the use of things indifferent, when the peace and comfort of a weak brother are endangered; for then to knowledge must be added love, otherwise that knowledge will not be right, at least not rightly used; see Co1 8:1, and to temperance, patience; which is necessary to the running of the Christian race, which is attended with many difficulties and exercises; and under affliction from the hand of God, that there be no murmuring nor repining; and under reproaches and persecutions from men, that they faint not, and are not discouraged by them; and in the expectation of the heavenly glory: this is proper to be superadded to the former, because there may be intemperance in passion, as well as in the use of the creatures; a man may be inebriated with wrath and anger, and overcome with impatience, as well as with wine and strong drink: and to patience, godliness; either internal, which is distinguished from bodily exercise, or outward worship, and lies in the inward and powerful exercise of grace, as faith, hope, love, fear, &c. and the Syriac version here renders it, "the fear of God": or rather external, and intends the whole worship of God, as prayer, praise, hearing of the word, and attendance on all ordinances.

Verse 7

Without which, godliness, or external worship, or a profession of religion, is a vain show; for this is both the evidence of regeneration, and of the truth and power of real godliness; and also the beauty, comfort, and security of Christian society and worship, and without which they cannot be maintained with peace, profit, and honour: and to brotherly kindness, charity: or "love"; that is, to all men, enemies, as well as to the household of faith; and to God and Christ, to his house, worship, ordinances, people and truths. Charity is more extensive in its objects and acts than brotherly kindness or love. As faith leads the van, charity brings up the rear, and is the greatest of all.

Verse 8

For if these things be in you,.... Are wrought in you by the Spirit of God, and exercised and performed by his assistance, who works in his people both to will and do: and abound; increase in their acts and exercises by the frequent performance of them: they make you; both by way of influence and evidence, that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. There is a knowledge of Christ which is barren and fruitless; and those that have it are so in their conversations, and it will be of no avail to them another day: and this is a mere notional and speculative knowledge, such as is not attended with any inward experience and application of Christ to themselves, or any fruits of righteousness in their lives, and is a bare theory of things relating to his person, offices, and works; but there is a knowledge of him that is spiritual and experimental, by which a soul not only approves of Christ, but places its trust and confidence in him, and appropriates him to himself, and practically observes his commands and ordinances in the faith of him; and in love to him he performs the above duties, and exercises the above graces; from whence it appears, that he is neither barren nor unfruitful himself in the profession of his knowledge of Christ; "or in the acknowledgment of him", as it may be rendered; nor is that a vain, empty, and useless thing: he is not like the barren fig tree, or the earth that bears briers and thorns, and is nigh to cursing and burning, but like a tree planted by a river of water, and is green, flourishing, and fruitful. This is used as an argument to enforce the foregoing exhortation, to add to, that is, to exercise and perform the above graces and duties, in conjunction with each other.

Verse 9

But he that lacketh these things,.... Or in, and with whom, they are not; that is, these virtues, as the Arabic version reads, as faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; where the principles of those things are not, and they are not exercised and performed, such an one is blind: let him boast ever so much of his light and knowledge, and value himself upon it, and expect to be saved by it, let him live as he will; for he has no true knowledge of God, as in Christ, as the God of all grace, as his covenant God and Father; nor does he know what it is to have communion with him in Christ; he only professes to know him in words, while in works he denies him; nor has he any right knowledge of Christ, only notional and general, not spiritual, experimental, particular, and practical; he does not see the Son, so as truly to believe in him; he has no true sight of his beauty, suitableness, and fulness, and of him for himself; nor any experience of the work of the Spirit of God upon his heart, whom he neither receives, sees, nor knows spiritually, any more than the world itself does; nor does he see the plague of his own heart, the corruptions of his nature, and the exceeding sinfulness of sin; nor has he any true spiritual light into the Gospel, and the doctrines of it, only a form of godliness, without the power of it: and therefore, whatever natural understanding of things he has, he is spiritually blind, and cannot see afar off: at least, not the good land that is afar off, the kingdom of heaven; the invisible glories of the other world; things that are not seen, which are eternal, which one that has true faith has a glimpse and sight of; nor Christ, who is in heaven at the right hand of God, and the things of Christ, his blood, righteousness, and sacrifice, carried within the vail; nor even what is within himself, the sins of his heart, the pollution of his nature, and the evil that dwells there; he sees not that he is poor, and wretched, and miserable, but fancies himself to be rich, and in need of nothing; he sees nothing but outward things, the things of time and sense, worldly and earthly things, which are near him, and all around him, which he minds, on which his heart is set, and he pursues with rigour. The Vulgate Latin version renders it, "trying with the hand", as blind men do, feeling and groping to find the way; see Act 17:27, and hath forgotten that he was purged from his old sins; not by baptism, from the sins committed before it, for that does not purge from any sins, old or new, but that which it leads the faith of believers to, for pardon and cleansing, even the blood of Christ; but this also, and purification by it, is not meant here, though generally interpreters give this as the sense, and understanding it of the sin of ingratitude in such a person, who had received so great a benefit by Christ, and was unmindful of it; since it cannot be thought that one so described as above should ever have had his conscience purged by the blood of Christ from his old sins, or those before conversion, unless it be by profession; and then the sense is, that he has forgotten that he once professed to have been purged from all his sins by Christ; which, if he had, would have made him zealous of good works, and put him upon glorifying Christ both in body and spirit. The Ethiopic version renders it, "and he hath forgot to purge himself from old sins"; which he would have been concerned for, had he had a true and spiritual knowledge of Christ, and his Gospel, and an application of the exceeding great and precious promises of it, or had been made a partaker of the divine nature through them; see Co2 7:1, but the words are better rendered agreeably to the original text, "and hath forgotten the purification of his old, or former sins"; or "sins of old"; as they are rendered by the Vulgate Latin, Syriac, and Arabic versions; that is, he does not consider, nor think of it, that he was a sinner of old, a sinner in Adam, that he was conceived and shapen in sin, and went astray, and was called a transgressor from the womb; he does not think that he stands in any need of being purged from former sins; and is entirely unmindful of, and neglects, the purification of them by the blood of Christ.

Verse 10

Wherefore the rather, brethren, give diligence,.... To exercise the afore mentioned graces, and to perform the above duties, since this is the way to make your calling and election sure; by calling is not meant a call to any office in the church, nor an external call, either by the voice of nature, or by the ministry of the word; but an internal and effectual call by special grace, to grace here, and glory hereafter; instead of "calling", the Alexandrian copy reads, "comfort": and by "election" is meant, not a national, nor church election, but a particular and personal one, since scattered saints, and particular believers, are here written to, and each called upon to be diligent to make their own, and not another's, calling and election sure; nor is a choice of persons to an office designed, seeing the apostle writes not to officers of churches in particular, but to believers in common; nor a separation of persons from the world by the effectual calling, since these two are both mentioned here, and as distinct from each other, and to be made sure; but an election of particular persons to eternal life and salvation is here intended, which is an eternal act of God, arises from his free grace and favour, and is according to his sovereign will and pleasure; and is absolute, and independent of any condition, foreseen, or required in men, as faith, holiness, and good works; all which are fruits and effects, and not causes and conditions of electing grace. These may be made "sure", not in themselves, or with respect to God, for in this sense they cannot be made surer than they are: effectual calling is according to the purpose of God, which cannot be frustrated, and is, without repentance, irreversible, and irrevocable, and is inseparably connected with eternal glory; and election stands not upon the foot of works, but upon the free grace of God, which cannot be made void, and upon the will of God, which cannot be resisted; and is also closely connected with glorification; see Rom 8:30 nor are those to be made sure by saints, with respect to themselves; for though they may sometimes be at a loss about them, and may have some scruples and doubts in their minds concerning their interest in them, and an assurance of their being both called and chosen, may be after all attained unto by them; yet this is not their work, but it is the work of the Spirit of God, to certify and make sure unto them, or assure them of their calling and election of God: but the sense is, that diligence is to be used by the saints, to make their calling and election sure to others; not their election by their calling only, which is to themselves; for both are to be made sure, and that to others, and by some third thing; either to their fellow Christians, which they may do by giving them an account of the work of God upon their souls, joined with a testimony of their good lives and conversations; or rather to the world "by good works", as the Vulgate Latin version and two copies of Beza's read; or "by your good works", as the Alexandrian copy and the Syriac and Ethiopic versions read; or by the exercise of the graces, and the discharge of the duties before mentioned, whereby the men of the world may be certified and assured, by the best evidence the saints are capable of giving to them, or they of receiving, that they are the called and chosen of God, they profess themselves to be; and which is a reason why those things should be done: and another follows, for if ye do these things, ye shall never fall; or "sin", as the Vulgate Latin and Arabic versions render it; not that they should never fall at all, or in any sense, for in many things we all offend or fall; or should ever commit any act of sin, or fall into sin, for there is no man that lives, and sins not; or that they should not fall from a degree of the lively exercise of grace, or from a degree of steadfastness in the doctrine of faith, but that they should never sin the sin against the Holy Ghost, or fall totally and finally; for though they fall, they should rise again by faith and repentance, through the grace and power of Christ, who is able to keep them from falling: and besides, while they were exercising those graces, and doing those duties, they should not fall; for these are the means of final perseverance, and therefore the rather to be regarded. Another argument, strengthening the exhortation, follows:

Verse 11

For so an entrance shall be ministered unto you abundantly,.... An abundant supply of grace and strength shall be freely afforded, to carry you through all the duties and trials of life; and when that shall be ended, an admission will be granted into the everlasting kingdom of our Lord and Saviour Jesus Christ; meaning, not the Gospel dispensation, or the spiritual kingdom of Christ, which is not of this world, but lies among his people, who are called out of it, in whom he reigns by his Spirit and, grace, according to laws of his own enacting; nor his personal kingdom on earth with his saints, which will last only a thousand years, and not be for ever; but the kingdom of heaven, or the ultimate glory, which will be everlasting; and is called a kingdom, to denote the glory and excellency of that state; and an everlasting one, because it will never end; and the kingdom of Christ, because it is in his possession, for his people; it is prepared by him, and he will introduce them into it, when they shall be for ever with him, and reign with him for ever and ever. Some copies read, "the heavenly kingdom". There is an entrance of separate souls into this kingdom at death; and which may be said to be ministered "abundantly" to them, or "richly" as the word signifies, when they depart out of this world with joy and comfort; triumphing over death, and the grave, in a full view by faith of their interest in the love of God, the grace of Christ, and the glories of another world; and there is an entrance into it at judgment, and which will be abundantly, when all the saints together, in their souls and bodies, shall be introduced by Christ into the full joy of their Lord. As the saints enter the kingdom through many tribulations, the gate is strait, and the way is narrow, and they are scarcely saved, and many of them so as only by fire; but when the abundant grace given unto them by the way to heaven, the great consolation many enjoy in their last moments, and especially the free and full admission of them, both at death and at judgment, to eternal happiness, are considered, the entrance ministered may be said to be abundantly; or, as the Arabic version renders it, "with a breadth"; the entrance is large and broad.

Verse 12

Wherefore I will not be negligent,.... The apostle having made use of proper arguments to excite the saints he writes to regard the exhortation he had given, to the diligent exercise of grace, and discharge of duty, proceeds to give the reasons of his own conduct, why he gave such an exhortation to them, and pressed it, and continued to do so, and determined for the future to go on with it, as particularly the usefulness and profitableness of it; and therefore, seeing it would be attended with so many advantages before mentioned, he was resolved that he would not be careless, nor omit any opportunity that should offer: to put you always in remembrance of these things; of the exercise of the above graces, and the performance of the above duties, which saints are too apt to forget, and therefore should be reminded of; and it is the duty and business of the ministers of the word frequently to inculcate those things: though ye know them, and be established in the present truth; for those that know the most, know but in part; and may have their knowledge increased; and those that are the most established in the truths of the Gospel, may be confirmed yet more and more. This the apostle mentions as an apology for himself, and to prevent an objection that might be made, as if he had suggested that they were ignorant and unstable; or which might insinuate that there was no necessity of such frequent putting in remembrance; since they were both knowing and stable: by "the present truth" may be meant, either the whole scheme of the Gospel, which was now come by Christ, in opposition to the exhibition of it under the former dispensation, by promise and type; and it being so called, shows that it is always now, and new; that there will be no alteration in it, nor addition to it, it being like the author of it, the same yesterday, today, and for ever, and will not give place to another scheme of things; or else the particular truth of the coming of Christ, either to take vengeance on the Jewish nation, or to judge the world in righteousness, and introduce his own people into the new heavens, and new earth, Pe2 3:1.

Verse 13

Yea, I think it meet,.... Or "just". This is the apostle's other reason for his conduct, taken from the duty of his place and office; judging it to be what became him as an apostle and elder, and the minister of the circumcision, and was what was due to God and Christ, whom he served, and the souls of men under his care: as long as I am in this tabernacle: or "body", as the Syriac and Ethiopic versions render it, and so some copies; for the body is as a tabernacle for the soul to dwell in, pitched for a time, and, ere long, to be taken down; See Gill on Co2 5:1, to stir you up; to the lively exercise of grace, and constant performance of duty: by putting you in remembrance: of the said things; for saints are apt to be forgetful of their duty, and backward to it, and sluggish and slothful in it.

Verse 14

Knowing that shortly I must put off this my tabernacle,.... Which is another reason why the apostle was so pressing in this case, and so much urged the exhortation, and was so diligent in reminding the saints of it, and stirring them to observe it, because he knew he had but a little time to live, and which therefore he was willing to improve for their good. He sets forth his death in a very easy and familiar way, it being not at all terrible and distressing to him; it was but like the putting off of a garment, or unpinning of a tabernacle, or a removing from a tent to a palace. Saints are pilgrims here, they dwell in tents or tabernacles, at death they remove to their own country, and Father's house. Death is not a destruction of man, an annihilation of him, neither of his soul nor body: the soul is not mortal, it dies not with the body; it only removes from this world to another, from a cottage to a kingdom; and the body though it dies, it is not reduced to nothing, it is only like a tabernacle put off, or taken down, which will be put together again in better order than now it is. Even as our Lord Jesus hath showed me; by some special revelation lately made to him; or by some strong impulse upon his mind; just as the Apostle Paul knew that the time of his departure was at hand, Ti2 4:7 or this may have respect to the words of Christ to Peter, above thirty years before, in Joh 21:18, which both signified what kind of death he should die, and when it should be; namely, when he was old, as now he was.

Verse 15

Moreover, I will endeavour,.... He signifies, that he should not only use all diligence to stir them up to, and put them in remembrance of the necessary duties of their calling while he was alive, but should make it his study to concert some measures, and take some steps, that you may be able after my decease: or Exodus, meaning his going out of this world by death, in allusion to the Israelites going out of Egypt, and marching for Canaan's land; this world being, like Egypt, a place of wickedness, misery, and bondage; as heaven, like Canaan, a place and state of rest and happiness. To have these things always in remembrance; by which they might be always put in mind of them, or by recurring to which they might have their memories refreshed; and what he means is, to leave these exhortations and admonitions in writing, which they might read, and be of use to them when he was dead and gone; and indeed by this, and his former epistle, though being dead, he yet speaketh.

Verse 16

For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Tit 1:14 which their traditionary and oral law, their Talmud, and other writings, mention; as concerning the temporal kingdom of the Messiah, the sumptuous feast, and carnal pleasures and entertainments, of that state, with many other things; some of which indeed are not very cunningly put together, but weak enough: or Gentile fables concerning the theogony and exploits of their deities; and which may be meant by fables and endless genealogies in Ti1 1:4, and especially reference may be had to the metamorphoses of their gods, and their fables relating to them, devised by Ovid, and others, since the apostle is about to speak of the metamorphosis, or transfiguration of Christ; and also other fables with which their poets and histories abound; and likewise the prophecies of the Sibyls, and the oracles at Delphos, and elsewhere: or the fabulous accounts of the followers of Simon Magus concerning God, angels, the creation of the world, and the several Aeones; or the more artful composures of the false teachers, set off with all the cunning, sophistry, wit, and eloquence they were masters of. Now in order to set forth the nature, excellency, and certainty of the doctrine the apostle taught, especially that part of it which respected the coming of Christ; and to show that it was worth his while to put them in mind of it, and theirs to remember it; he observes, that he and his fellow apostles did not proceed in their account of it on such a foundation, but upon an evidence which they had received, both with their eyes and ears, and also on a word of prophecy surer than that: when we made known unto you the power and coming of our Lord Jesus Christ; not his first coming, though that, and the benefits arising from it, were the subject of their ministry; and that was attended with divine power, which appeared in the incarnation of Christ itself, which was owing to the power of the Highest; and was seen in his doctrine and ministry, which were with great authority; and in the miracles which he wrought, which proved him to have power equal with God, his Father; and in the work of redemption, which he came about and finished; in doing which he made an end of sin, and saved his people from it, redeemed them from the curse of the law, overcame the world, destroyed Satan, and abolished death; and especially in his resurrection from the dead, when he was declared to be the Son of God with power: but notwithstanding his first coming was in great humility, in much meanness and imbecility, he grew up as a tender plant, and was encompassed with infirmities, and at last was crucified through weakness. This therefore was to be understood of an after coming of his, which the apostle had wrote of, and made known in his former epistle, Pe1 1:7 and which he puts them in mind of in this, Pe2 3:1, nor is the word used of any other coming of Christ, and this will be with power; and it designs his more near coming to take vengeance on the Jewish nation, and deliver his people from the afflictions and persecution they laboured under, and which was with great power; see Mat 14:3, or more remote, namely, at the last day, when there will be a great display of power in raising the dead, gathering all nations before him, separating them one from another, passing the final sentence on each, and executing the same in the utter destruction of the wicked, and the complete glorification of the saints. But were eyewitnesses of his majesty; meaning, not of the glory of his divine nature by faith, and with the eyes of their understanding, while others only considered him as a mere man; nor of the miracles he wrought, in which there was a display of his glory and majesty, of all which the apostles were eyewitnesses; but of that glory and greatness which were upon him, when he was transfigured on the mount before them; then his face was as the sun, and such a glory on his whole body, that it darted through his clothes, and made them glitter like light, and as white as snow, and so as no fuller on earth could whiten them; at which time also Moses and Elijah appeared in glorious forms: and now this was a prelude and pledge of his power and coming, of his kingdom coming with power, and of his coming in his own, and his Father's glory, and in the glory of the holy angels. This was a proof that notwithstanding his meanness in his incarnate state, yet he was glorified, and would be glorified again; and this was a confirmation of it to the apostles, and might be to others: see Mat 16:27.

Verse 17

For he received from God the Father honour and glory,.... Not as an inferior from a superior, for he was equal in glory with the Father, and was, and is, the brightness of his Father's glory; nor essentially, having the same glory as his Father, and to which nothing can be added; but declaratively, God the Father testifying of his glory, declaring the honour that belonged to him, as the Son of God, at the same time that an external glory was put on him, and received by him, as the son of man: when there came such a voice to him from the excellent glory; from the bright cloud which overshadowed Jesus, Moses, and Elijah and was a symbol of the glory and presence of God, as the cloud in the tabernacle and temple were, Exo 40:35, or from heaven, the habitation of the holiness and glory of God, and where he displays the glory of his being and perfections; or from himself, who is the God and Father of glory, and is glorious in himself, in all his attributes and works. So "glory", with the Cabalistic Jews, signifies the Shechinah, or divine presence (d); and every number in the Cabalistic tree is called by the name of "glory"; the second number, which is "wisdom", is called "the first glory"; and the third number, "understanding", is called , "the supreme", or "chief glory" (e): so the first path, which is the supreme crown, is sometimes called the first glory, as the Father is here the most excellent glory; and the second path, which is the understanding enlightening, the second glory (f). And this voice was not that at his baptism; for though that was from heaven, and from God the Father, and expressed the same words as here; yet it was not on a mount, nor from a cloud, nor was it heard by the apostles, who, as yet, were not with Christ, nor called by him; nor that of which mention is made in Joh 12:28, for though that also was from God the Father, and from heaven, and which declaratively gave honour and glory to Christ, yet did not express the words here mentioned; but that voice which came from the cloud, when Christ was transfigured on the mount, and which was heard by his three disciples, Peter, James, and John, when the following words were articulately pronounced, "this is my beloved Son, in whom I am well pleased": See Gill on Mat 17:5. The Vulgate Latin version adds here, as there, "hear ye him". (d) Guido. Dictionar. Syr. Chald. p. 92. (e) Lex. Cabalist. p. 464. (f) Sepher Jetzirah, p. 1. 4.

Verse 18

And this voice, which came from heaven, we heard,.... Peter, who wrote this epistle, and James and John, the favourite disciples of Christ; and who were a sufficient number to bear witness of what they then saw and heard: when we were with him; and saw his glory, and the glory of Moses and Elias, and were so delighted with his company, and theirs, and with communion with him, that Peter, in the name of the rest, desired to stay there: in the holy mount; the Ethiopic version reads, "in the mountain of his sanctuary"; and so Grotius understands it of Mount Moriah, on which the temple was built, called the holy hill, and the holy hill of Zion; and supposes that this voice was heard in the temple, and that it refers to Joh 12:28, but without any foundation; for the mount on which Christ was transfigured is here meant; and which was either, as is generally said, Tabor, a mountain in Galilee; or it may be Lebanon, which was near Caesarea Philippi, in the parts of which Christ then was: and it is called "holy", from his presence or transfiguration on it, who is the Holy One; just as the land on which Moses was, and the city and temple of Jerusalem, and Mount Sion, and Sinai, are called "holy", from the presence of the holy God there, Exo 3:5. Now such a declaration of the honour and glory of Christ, as the Son of God, being made by God the Father, in a voice from heaven, which the apostles heard with their ears, at the same time that they saw with their eyes his human body glorified in an amazing manner, was to them a confirming evidence that he would come again in power and glory; and upon this evidence they declared, and made known to the saints, the power and coming of Christ; though not on this evidence only, but also upon the more sure word of prophecy, which entirely agrees with it.

Verse 19

Though this word of prophecy is generally understood of the writings and prophecies of the Old Testament concerning Christ, yet different ways are taken to fix the comparison: some think the sense is, that they are more sure than the cunningly devised fables, Pe2 1:16 but as these have no certainty nor authority in them, but are entirely to be rejected, the apostle would never put the sacred writings in comparison with them: and it is most clear, that the comparison lies between this word of prophecy, and the testimony of the apostles, who were eye and ear witnesses of the majesty and glory of Christ; but how prophecy should be a surer evidence of Christ, and the Gospel, than such a testimony, is difficult to understand; and is a sense which all agree to reject, by different methods: some think that a comparative is used for a positive, and that the meaning is, that besides the testimony of the apostles, prophecy is a very sure evidence; and this is countenanced by the Syriac version, which renders it, "and we have also a firm", or "true word of prophecy"; to which the Arabic agrees, "and we have a word of prophecy very true": others choose to retain the comparison, and which indeed ought not to be thrown out; but these are divided about it; some are of opinion that it is to be understood of the Jews to whom the apostle writes, and he himself was one, and the sense to be this; not that prophecy in itself was surer than an apostolical testimony, but that it was surer to the Jews, and more valid with them, who had been trained up in, and long used to the prophetic writings; and who had a greater esteem for the prophets of the Old Testament than for the apostles of the New; but it is scarcely credible that the apostle, who had been an eye and ear witness in the holy mount, would put himself in among them, and say, "we have", &c. for whatever prophecy was to them, it could not be surer to him than what he had seen with his eyes, and heard with his ears. Others suppose that the meaning is, that prophecy was "now" surer to the Christians than it was "before", it being confirmed and established by facts and events, and also by miracles, and even by the attestation of this voice heard on the mount, and by the majesty of Christ seen there; but if this had been the sense of the apostle, he would have used these words, "now" and "before"; and besides, this puts the comparison quite out of its place, which manifestly stands between former prophecy, and the present testimony of the apostles: but the truth of the matter is, that this word of prophecy is not to be understood of the prophetic writings of the Old Testament; for though these are the word of God, and do testify of Christ, and are to be taken heed, and attended to, as proofs and evidence of Gospel truths, and are a light to direct and guide in matters both of faith and practice, yet they are not the only light, and are far from being the clearest, and what are only to be attended to; for the Gospel that came by Christ, and is preached by his apostles, and is contained in the writings of the New Testament, is a much clearer light, and at least equally to be attended to: nor are the prophecies of the Old Testament, which particularly relate to Christ, designed; there are many of this kind, which, put together, may very well be called the word of prophecy, and which were to the Jews a light in a dark place, until Christ came in the flesh; and though they are to be attended to, and compared with facts, to show the truth of the divine revelation, yet they are not a surer evidence, nor so sure an evidence, as the evangelical testimony is, which is of facts, and these supported by miracles; for now the dayspring from on high hath visited us, and Christ, the bright and morning star, has appeared: but the word of prophecy, concerning Christ's second coming, is here intended, whether it lies in the words of the prophets of the Old Testament, as in Psa 96:13 or in the words of Christ, Mat 16:27, which latter is most likely. The Ethiopic version understands this of some particular prophecy, and as if the words were a citation of some prophet, rendering the words thus, "and we have a voice more ancient than this of a prophet, saying, ye do well who take heed", &c. Sir Isaac Newton is of opinion, that the apostle refers to the book of the Revelation of St. John, which would not be unlikely, could it be proved that it was then written. Now this prophecy or prediction, concerning Christ's coming again with power and great glory, was a surer evidence of it than what the apostles saw with their eyes, and heard with their ears upon the mount; nothing was surer to them, nor could anything make it surer to them, that he was honoured and glorified, than what they saw and heard: but then this did not so certainly prove that he would hereafter be glorified, or come again in glory. What they saw and heard was a presumptive proof that it "might" be so, and was a confirming pledge and evidence to them that so it "would" be, and was a glorious representation of it; but Christ's prophecy or prediction, that so it "should" be, more strongly ascertained it, since he said it, to whom all things were known from the beginning, and whose counsel shall stand, and not one word of his shall ever fail. Whereunto ye do well, that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. The prophecy concerning Christ's second coming is as "as a light"; it is a revelation of that which was in the dark, lay hid as a secret and mystery in the heart of God; and which could not be known by men, had it not been foretold by God; and it is made as prophecy in all other cases is, by throwing light, as to this affair, into the mind of him, or them, to whom it is revealed; and is a light to them to whom it is delivered, and which they should attend unto, as to a lamp or torch to guide and direct them; though in some sense it is but a feeble one, and is as a light "that shineth in a dark place"; meaning not the world, which is a place of darkness, ignorance, and error; nor merely the state of the saints in general in this life, who, at most and best, see but through a glass darkly; but has a particular respect to the darkness which attends the saints, concerning the second coming of Christ, and which will especially attend them a little before that time. Prophecy holds out clearly that Christ will come again; that he will come in great glory, in his Father's, and in his own, and in the glory of his angels, and with great power, to raise the dead, and judge mankind; and though it gives hints, that, upon this, the saints shall be with Christ in the air, on earth, and in heaven; and that there will be new heavens, and a new earth; and that the saints shall reign here with Christ a thousand years, after which the Gog and Magog army will attack them without success; yet these are not so clear, as for saints to be agreed in the sense of them; and much more are they in the dark about the time of his coming. Now prophecy is the surest evidence and best light the saints have concerning this matter, "until the day dawn"; not the Gospel day, so much spoken of by the prophets, that had dawned already; rather a more clear knowledge of Christ, and Gospel truths, which will be in the spiritual kingdom and reign of Christ hereafter; or else the latter day glory, at the personal coming of Christ, when the light of the moon shall be as that of the sun, and that of the sun shall be sevenfold as the light of seven days; yea, when there will be no need of sun or moon, but Christ shall be come, and be the light of his people; see Isa 30:26 after which will follow the everlasting day of glory, when all darkness will be gone, and saints shall see face to face, and know as they are known: and the day star arise in your hearts; or "the sun", as the Syriac version renders it; not Christ, the morning star, the dayspring from on high, and the sun of righteousness, who was already risen upon them; nor the grace of God implanted in their hearts, by which they were already called out of darkness, and made light in the Lord; but as the day star is the bringer of light, as the word used signifies, or the forerunner of the day, so it here intends the immediate signs and forerunners of the coming of Christ; which when observed in their hearts, and by their understandings, as being come to pass, they may lift up their heads with joy, because their redemption draws near, Luk 21:28 and so the Ethiopic here renders it, "and redemption, arise for you in your hearts". Now till this time the sure word of prophecy concerning Christ's second coming is to be "taken heed unto", as a lamp, light, and torch, to direct us to it, to encourage us to love it, long for it, and hasten to it: and in so doing we shall "do well"; it will be well for the glory of God and Christ, this being setting our seals to them as true; and well for ourselves to keep up our faith, hope, and expectation of it, unmoved.

Verse 20

Knowing this first,.... Especially, and in the first place, this is to be known, observed, and considered; that no prophecy of the Scripture, that is contained in Scripture, be it what it will, is of any private interpretation: not that this is levelled against the right of private judgment of Scripture; or to be understood as if a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself, by virtue of the unction which teacheth all things; and who, as a spiritual man, judgeth all things; otherwise, why are such commended as doing well, by taking heed to prophecy, in the preceding verse, and this given as a reason to encourage them to it? the words may be rendered, "of one's own interpretation"; that is, such as a natural man forms of himself, by the mere force of natural parts and wisdom, without the assistance of the Spirit of God; and which is done without comparing spiritual things with spiritual; and which is not agreeably to the Scripture, to the analogy of faith, and mind of Christ; though rather this phrase should be rendered, "no prophecy of the Scripture is of a man's own impulse", invention, or composition; is not human, but purely divine: and this sense carries in it a reason why the sure word of prophecy, concerning the second coming of Christ, should be taken heed to, and made use of as a light, till he does come; because as no Scripture prophecy, so not that, is a contrivance of man's, his own project and device, and what his own spirit prompts and impels him to, but what is made by the dictates and impulse of the Spirit of God; for whatever may be said of human predictions, or the false prophecies of lying men, who deliver them out how and when they please, nothing of this kind can be said of any Scripture prophecy, nor of this concerning the second coming of Christ; and this sense the following words require.

Verse 21

For the prophecy,.... The whole Scripture, all the prophetic writings; so the Jews call the Scriptures "the prophecy" (g), by way of eminence, and from the subject matter of the sacred word: came not in old time by the will of man; was not brought into the world at first, or in any period of time, as and when man would, according to his pleasure, and as he thought fit: neither Moses, nor David, nor Isaiah, nor Jeremiah, nor Ezekiel, nor Daniel, nor any other of the prophets, prophesied when they pleased, but when it was the will of God they should; they were stirred up to prophesy, not by any human impulse, but by a divine influence: with this agrees what R. Sangari says, "that the speech of the prophets, when the Holy Spirit clothed them, in all their words was directed by a divine influence, and the prophet could not speak in the choice of his own words,'' or according to his will: but holy men of God; such as he sanctified by his Spirit, and separated from the rest of men to such peculiar service; and whom he employed as public ministers of his word: for so this phrase "men", or "man of God", often signifies, Sa1 2:27. spake, as they were moved by the Holy Ghost; who illuminated their minds, gave them a knowledge of divine things, and a foresight of future ones; dictated to them what they should say or write; and moved upon them strongly, and by a secret and powerful impulse stirred them up to deliver what they did, in the name and fear of God: which shows the authority of the Scriptures, that they are the word of God, and not of men; and as such should be attended to, and received with all affection and reverence; and that the Spirit is the best interpreter of them, who first dictated them; and that they are to be the rule of our faith and practice; nor are we to expect any other, until the second coming of Christ. (g) R. Eliahu in Adderet apud Trigland. de Sect Karaeorum, c. 10. p. 153. Next: 2 Peter Chapter 2

Verse 1

The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same persons are described and the same blessings are desired that are in the preface to his former letter; but there are some additions or alterations which ought to be taken notice of, in all the three parts of the introduction. I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Psa 116:16. The service of Christ is the way to the highest honour, Joh 12:26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev 1:6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ. II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Tit 1:1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Mat 22:14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isa 55:1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Rev 3:18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. Faith unites the weak believer to Christ as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Act 13:39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite value to those who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those that believe, and as such he yielded this meritorious obedience; and therefore it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead. III. We have the apostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that peace with God and in their own consciences (which cannot be without grace) may abound in them. This is the very same benediction that is in the former epistle; but here he adds, 1. An account of the way and means whereby grace and peace are multiplied - it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, Joh 17:3. 2. The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe, (1.) The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man. (2.) All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (Joh 1:16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in this verse godliness and life. (3.) Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Eph 1:19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Psa 63:2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light, Pe1 2:9. (4.) In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe, [1.] The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great, Num 14:17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Psa 119:18. [2.] The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Heb 11:39), so the great promise of the New Testament is the Holy Ghost (Luk 24:49), and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, Jo1 5:19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it.

Verse 5

In these words the apostle comes to the chief thing intended in this epistle - to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luk 13:24. I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit 3:8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Pro 28:1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too." We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Psa 9:10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit 2:12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam 1:4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom 5:3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom 5:4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Psa 89:32, Psa 89:33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Psa 16:3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel. II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works - for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him - and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, Pe2 1:8-11. These are proposed, 1. More generally, Pe2 1:8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (Kg2 16:2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. these will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of Pe2 1:8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, Pe2 1:9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, etc. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit. 2. The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in Pe2 1:5 is expressed by giving diligence to add to faith virtue, etc., is expressed in Pe2 1:10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God's eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Psa 139:23; Rom 8:16. "But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for," [1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth." When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (Pe1 4:18), with a great deal of difficulty, even as by fire (Co1 3:15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.

Verse 12

I. The importance and advantage of progress and perseverance in grace and holiness made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in theirs; therefore Peter will not be negligent (that is, at no time or place, in no part of his work, to no part of his charge), but will be exemplarily and universally diligent, and that in the work of a remembrancer. This is the office of the best ministers, even the apostles themselves; they are the Lord's remembrancers (Isa 62:6); they are especially bound to make mention of the promises, and put God in mind of his engagements to do good to his people; and they are the people's remembrancers, making mention of God's precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God's commandments, to do them. And this the apostle does, though some persons might think it needless, inasmuch as they already knew those thing that he writes about, and were established in the very truth that he insists upon. Observe, 1. We need to be put in mind of what we already know to prevent our forgetting it, and to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, the truth more peculiarly necessary for us to know in our day, that which belongs to our peace, and which is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ, that Jesus Christ came into the world to save sinners, that those who believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful to maintain good works - these are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all acceptation in every age of the Christian church. And, as these must be constantly affirmed by ministers (Tit 3:8), so the people are to be well instructed and established therein, and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, nor beyond the need of those means which God has appointed and does afford. And, if the people need teaching and exhortation while they are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance that they have formerly heard, this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience. II. The apostle, being set upon the work, tells us (Pe2 1:14) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, put off this tabernacle. Observe, 1. The body is but the tabernacle of the soul. It is a mean and movable structure, whose stakes can be easily removed, and its cords presently broken. 2. This tabernacle must be put off. We are not to continue long in this earthly house. AS at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they musts be laid up in the grave till the morning of the resurrection. 3. The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of oral tradition. This was not so proper a means to reach the end he was in pursuit of. He would have them always to remember these things, and not only to keep them in mind, but also to make mention of them, as the original words import. Those who fear the Lord make mention of his name, and talk of his loving-kindness. This is the way to spread the knowledge of the Lord and this the apostle had at heart: and those who have the written word of God are thereby put into a capacity to do this.

Verse 16

Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (Jo1 4:3), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old Testament believers died in the faith of, Heb 11:39. Christ has come in the flesh. Inasmuch as those whom he undertakes to save are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a fable by one of those wretches who call themselves the successors of St. Peter, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: This is my beloved Son, in whom I am well pleased - the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father's love, Joh 10:17. (3.) The design of this voice was to do our Saviour a singular humour while he was here below: He received honour and glory from God the Father. This is the person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour, so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here the excellent glory, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood, by Peter, James, and John. They not only heard a sound (as the people did, Joh 12:28, Joh 12:29), but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul's companions, who only heard a sound of words (Act 9:7), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, Act 22:9. Blessed are those who not only hear, but understand, who believe the truth, and feel the power of the voice from heaven, as he did who testifieth these things: and we have all the reason in the world to receive his testimony; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us, (6.) It was heard by them in the holy mount, when they were with Jesus? The place wherein God affords any peculiarly gracious manifestation of himself is thereby made holy, not with an inherent holiness, but as the ground was holy where God appeared to Moses (Exo 3:5), and the mountain holy on which the temple was built, Psa 87:1. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.

Verse 19

In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note, I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Exo 3:14) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Mat 11:13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luk 16:31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them. II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom 6:17), that formulary of knowledge (Rom 2:20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Pro 4:18. It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it. III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly (Num 16:28), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer 23:16. The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God. IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle (Pe2 1:21) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.

Verse 1

1:1 Simon was one of the most common Jewish names in the first century. Jesus gave him the name Peter (Matt 16:17-18). Many people in the Greco-Roman world would use both their given name in their native language and also a Greek name, since Greek was the lingua franca (see study note on Acts 7:58). • a slave . . . of Jesus Christ: In the Old Testament, important leaders of God’s people are called servants of the Lord (Josh 14:7; 24:29; 2 Kgs 10:10). The title underscores Peter’s submission to Christ and suggests that he had an important role in God’s plan. • We probably refers to Jewish Christians; the recipients were mostly Gentile Christians. In the new covenant, Gentile and Jewish Christians share the same precious faith and are on an equal footing as God’s people (see Gal 3:26-29). • This is one of the few places in the New Testament where Jesus Christ is called God (see also John 1:1; 20:28; Rom 9:5; Titus 2:13; Heb 1:8; 1 Jn 5:20).

Verse 3

1:3-11 An explanation of all that God has given us in Christ (1:3-4) forms the basis for an urgent exhortation to grow in the knowledge of Christ (1:5-11).

1:3 By his divine power, God has (literally His divine power has): The name of God does not occur in the Greek text; Peter could be referring to the divine power of “Jesus our Lord” (1:2).

Verse 4

1:4 enable you to share his divine nature: Peter probably did not mean that our souls are merged with God but that believers share God’s qualities (cp. Lev 11:44; Matt 5:43-48; Eph 4:24; 5:1).

Verse 5

1:5-7 The stair-step structure of these verses, with each virtue leading to another, is a common literary device called a sorites. The sequence in such passages is not stressed—e.g., Peter does not imply that moral excellence must come before knowledge. Yet love is the pinnacle of the virtues (1:7).

Verse 10

1:10 dear brothers and sisters: This Greek term (adelphoi) refers to people, both male and female, who are members of the same family. • Work hard to prove (literally Be zealous to make certain): Peter did not mean that our being chosen by God for salvation depends on what we do, but that our zeal to grow in Christian virtue confirms that we have, indeed, been chosen by God.

Verse 12

1:12-15 Peter was writing at the end of his life, and 2 Peter is similar to works that belong to a popular Jewish genre called the testament, in which an old and respected leader gives final instructions to his children or others on his deathbed (cp. Deut 31–33; Josh 24). This genre is especially well known from a Jewish work called The Testaments of the Twelve Patriarchs.

Verse 14

1:14 This prophecy might have come in a vision, but it is more likely that Peter was recalling Jesus’ prophecy about his death (John 21:18-19).

Verse 16

1:16-21 Peter’s denunciation of the false teachers (ch 2) is framed by this teaching about the certainty of Jesus’ return (see also 3:1-13). The false teachers were probably denying the reality of Christ’s return and judgment. Peter’s eyewitness experience (1:16-18) and the intrinsic reliability of scriptural prophecy (1:19-21) make Christ’s return a certainty.

1:16-18 clever stories (literally cleverly invented myths): The false teachers were probably charging that the message of Christ’s return was just an edifying fable with no factual truth. • We saw his majestic splendor with our own eyes: At Jesus’ transfiguration (Matt 17:1-9; Mark 9:2-8; Luke 9:28-36), which prefigured Christ’s return by revealing Jesus as the glorious King. Peter’s confidence was not based on human speculation but on eyewitness experience.

Verse 19

1:19 The word Day is capitalized because it is shorthand for the day of the Lord, the time when God intervenes in history to save his people and judge his enemies (see Isa 13:4-12; Joel 2:1-32; Zeph 2:1-3). The first coming of Christ inaugurated the day of the Lord’s salvation for his people. A future day of the Lord’s judgment on his enemies is yet to come. • Christ the Morning Star: The planet Venus, known as the “morning star,” often appears above the eastern horizon just before dawn. Peter reverses the order of natural events: The dawning of the day of the Lord leads to the Morning Star’s shining in the hearts of believers.

Verse 20

1:20-21 came from the prophet’s own understanding (or is a matter of one’s own interpretation): The point is probably that the prophets were not left on their own to interpret the visions that God gave them. God made the meaning clear to the prophets, so that they could prophesy clearly and reliably.