2 Peter 1

“THE SECOND EPISTLE OF PETER” Chapter One IN THIS CHAPTER

1. To note the value of growing in the knowledge of Jesus Christ

2. To understand what is involved in growing in the knowledge of Jesus

3. To appreciate the importance of being reminded of things we already know

4. To see that our faith relies on both eyewitness testimony and prophetic fulfillment

SUMMARY Peter addresses his second epistle to those with like precious faith, evidently the same recipients to whom he wrote his first epistle (2 Peter 3:1;cf. 1 Peter 1:1). His benediction of grace and peace is bestowed in connection with the knowledge of God and Jesus, hinting at one of the main themes of this epistle. Reference is then made to God’s divine power as the source of all things that pertain to life and godliness, including precious promises by which those who have escaped worldly lusts may now be partakers of the divine nature (2 Peter 1:1-4).

In view of such blessings, Peter exhorts his readers to diligently abound in graces that will render them fruitful in the knowledge of Christ. Failure to do so would be indicative of grave spiritual malady, while diligence in doing so will ensure their calling and election, resulting in an abundant entrance into the heavenly kingdom of Jesus Christ (2 Peter 1:5-11).

Peter then explains why he would write such things when he knows they are well established in them. In light of his impending death, he wants to stir them up and make sure they will always be mindful of these things after he is gone (2 Peter 1:12-15).

He also reminds them of the nature of his testimony concerning power and coming of the Lord. He was an eyewitness, not a deceiver with cunningly devised fables. As an example, reference is made to the events he witnessed on the Mount of Transfiguration (2 Peter 1:16-18; cf. Matthew 17:1-9).

Peter then exhorts them to give careful heed to the prophetic word made sure, for it will serve as a light in a dark place until the day dawns and the morning star rises in their heart. Such prophecies are to be heeded because they come from men who were moved by the Holy Spirit (2 Peter 1:19-21).

OUTLINE I. (2 Peter 1:1-2) A. THE AUTHOR (2 Peter 1:1 a)1. Peter 2. A bondservant and apostles of Jesus Christ

B. THE (2 Peter 1:1 b)1. Those who have obtained like precious faith 2. By the righteousness of our God and Savior Jesus Christ

C. (2 Peter 1:2)1. Grace and peace be multiplied 2. In the knowledge of God and of Jesus our Lord

II. GROW IN GRACE AND (2 Peter 1:3-21) A. WITH GIFTS FROM GOD (2 Peter 1:3-4)1. His divine power has given us all things that pertain to life and godliness a. Through the knowledge of Him b. Who called us by glory and virtue 2. His glory and virtue has given us exceedingly great and precious promises a. Through which we may be partakers of the divine nature b. Having escaped the corruption that is in the world through lust

B. IN THE OF CHRIST (2 Peter 1:5-11)1. Diligent to add to our faith: a. Virtue, knowledge, self-control, perseverance b. Godliness, brotherly kindness, love 2. Diligent to make our call and election sure a. Abounding in these graces, neither barren nor unfruitful in the knowledge of Christ b. Not lacking in these graces, neither shortsighted nor forgetful of our cleansing c. Ensuring that we do not stumble, but have an abundant entrance into the everlasting kingdom of our Lord Jesus Christ

C. STIRRED UP BY CAREFUL (2 Peter 1:12-21)1. By one who knows his death is imminent a. Who desires not to be negligent in reminding them b. Even though they know and are established in the present truth c. Who thinks it right to stir them up by way of reminder d. Knowing he will shortly put off his tent, as Jesus showed him e. To ensure they will always have a reminder of these things after his death 2. Whose eyewitness testimony along with the prophetic Word we should heed a. He did not offer cunningly devised fables

1. When proclaiming the power and coming of the Lord
2. But was an eyewitness of His majesty
3. Such as when Christ received honor and glory from God the Father on the Mount of Transfiguration b. We also have the prophetic word confirmed
4. Which we do well to heed a) As a light in a dark place b) Until the day dawns and the morning star rises in our hearts
5. Knowing the prophetic nature of Scripture a) It was not of private interpretation (origin), or by the will of man b) But holy men of God spoke as they were moved by the Holy Spirit

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- Introduction (2 Peter 1:1-2)

• Grow In Grace And Knowledge (2 Peter 1:3-21)

2. To whom does Peter address this epistle (2 Peter 1:1)- To those who have obtained like precious faith

3. In what way are grace and peace multiplied for the Christian? (2 Peter 1:2)- In the knowledge of God and of Jesus our Lord

4. What has God’s divine power given to us? How? (2 Peter 1:3)- All things that pertain to life and godliness

• Through the knowledge of Him who called us by glory and virtue

5. What else has been given to us? Why? (2 Peter 1:4)- Exceedingly great and precious promises

• That we might be partakers of the divine nature
• Having escaped the corruption that is in the world through lust

6. What spiritual graces are we to diligently add to our faith? (2 Peter 1:5-7)- Virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, love

7. What will be our condition if we abound in these graces? (2 Peter 1:8)- Neither barren nor unfruitful in the knowledge of our Lord Jesus Christ

8. What will be our condition if we lack these graces? (2 Peter 1:9)- Shortsighted, even to blindness

• Forgetful of being purged from our old sins

9. What benefit will there be in doing these things? (2 Peter 1:10-11)- We will make our calling and election sure

• We will never stumble
• We will have an abundant entrance into the everlasting kingdom of our Lord Jesus Christ

10. What was Peter careful to ensure concerning these things? (2 Peter 1:12; 2 Peter 1:15)- To remind them always, even though they know them and are well established

• To leave them a reminder of these things after his decease

11. What did Peter hope to accomplish? What did he know would soon happen? (2 Peter 1:13-14)- To stir them by reminding them

• He would put off his tent (i.e., die), just as Jesus showed him

12. In making known the power and coming of the Lord Jesus, what did Peter claim? (2 Peter 1:16)- He did not follow cunningly devised fables

• He was an eyewitness of the Lord’s majesty

13. What experience in Jesus’ life does Peter refer to as an example of witnessing the Lord’s honor and glory? (2 Peter 1:17-18)- The transfiguration on the mount (cf. Matthew 17:1-9; Mark 9:2-9; Luke 9 : 28-36)

14. In addition to apostolic testimony, what else do we have to which we should give careful heed? (2 Peter 1:19)- The prophetic word made more sure

15. How does this word serve us? (2 Peter 1:19)- As a light that shines in a dark place, until the day dawns and the morning star arises in our hearts

16. What should be remembered regarding the prophetic word? (2 Peter 1:20-21)- No prophecy of Scripture is of private interpretation (i.e., origin)

• Prophecy did not come by the will of men, by holy men of God spoke as they were moved by the Holy Spirit

2 Peter 1:1

2 Peter 1:12 Pe 1:1 συμεωνG4826 SIMON πετροςG4074 PETER, δουλοςG1401 BONDMAN καιG2532 AND αποστολοςG652 APOSTLE ιησουG2424 OF JESUS χριστουG5547 CHRIST, τοιςG3588 TO THOSE WHO ισοτιμονG2472 LIKE ημινG2254 WITH US λαχουσινG2975 [G5631] πιστινG4102 FAITH ενG1722 THROUGH “THE” δικαιοσυνηG1343 τουG3588 θεουG2316 ημωνG2257 OF OUR GOD καιG2532 AND σωτηροςG4990 SAVIOUR ιησουG2424 JESUS χριστουG5547 CHRIS . Simon: or, Symeon, Acts 15:14 Peter: Matthew 4:18, Matthew 10:2, Luke 22:31-34, John 1:42, John 21:15-17, 1 Peter 1:1 a servant: John 12:26, Romans 1:1 an apostle: Luke 11:49, John 20:21, 1 Corinthians 9:1, 1 Corinthians 15:9, Galatians 2:8, Ephesians 3:5, Ephesians 4:11, 1 Peter 5:1 have: 2 Peter 1:4, Acts 15:8, Acts 15:9, Romans 1:12, 2 Corinthians 4:13, Ephesians 4:5, Philippians 1:29, 2 Timothy 1:5, Titus 1:1, Titus 1:4, 1 Peter 1:7, 1 Peter 2:7 through: Jeremiah 33:16, Romans 1:17, Romans 3:21-26, 1 Corinthians 1:30, 2 Corinthians 5:21, Philippians 3:9 of God and our Saviour: Gr. of our God and Saviour, Isaiah 12:2, Luke 1:47, Titus 2:13 Deuteronomy 34:5 - So Moses Psalms 36:1 - servant Psalms 98:2 - righteousness Psalms 103:17 - his righteousness Isaiah 45:22 - for Isaiah 45:24 - in the Isaiah 54:17 - and their Daniel 9:24 - to bring Matthew 6:33 - his Mark 3:16 - Simon Luke 6:14 - Simon Luke 19:13 - his John 1:1 - the Word was John 5:23 - all men John 15:15 - I call Acts 5:31 - a Saviour Acts 13:23 - raised Acts 20:19 - Serving Romans 4:6 - imputeth Romans 4:11 - righteousness Romans 5:18 - the righteousness Romans 5:21 - through Romans 10:3 - God’s righteousness Romans 14:17 - but 1 Corinthians 7:22 - is Christ’s 2 Corinthians 3:9 - the ministration of righteousness Galatians 2:16 - we have Ephesians 4:13 - the knowledge Philippians 1:1 - the servants Philippians 1:5 - General Colossians 3:24 - for Colossians 4:12 - a servant 1 Thessalonians 5:9 - obtain 1 Timothy 1:1 - God 2 Timothy 1:10 - our Hebrews 11:1 - faith Hebrews 11:7 - righteousness James 1:1 - a servant James 2:1 - the faith 1 Peter 2:4 - precious 2 Peter 1:11 - our2 Peter 1:1 Peter designates himself both as a servant and an apostle but mentions the servant first. The epistle is addressed to the same kind of peo­ple as his first one only it is stated differently. The first calls them the “ elect” or chosen of God which was according to His prearranged plan. This epistle is addressed to those of like precious faith with the apostle. This faith was obtained (not born with them at infancy), but the means of obtaining it is clearly stated to have been the righteousness of God.

Romans 1:16-17 states that this right­eousness is revealed in the Gospel. Hence the conclusion is clear that men receive faith through the Gospel, which agrees with Romans 10:17 declares that faith comes by hearing the word of God. Note that our verse includes the righteousness of our Savior Jesus Christ. Simon Peter (Simτn Petros). Aleph A K L P have Symeτn as in Acts 15:14, while B has Simτn. The two forms occur indifferently in 1Ma 2:3; 1Ma 2:65 for the same man. ——————————————————————————– Servant and apostle (doulos kai apostolos). Like Romans 1:1; Titus 1:1. ——————————————————————————– To them that have obtained (tois lachousin). Dative plural articular participle second aorist active of lagchanτ, old verb, to obtain by lot (Luke 1:9), here with the accusative (pistin) as in Acts 1:17. ——————————————————————————– Like precious (isotimon). Late compound adjective (isos, equal, timη, honor, price), here only in N.T.

But this adjective (Field) is used in two ways, according to the two ideas in timη (value, honor), either like in value or like in honor. This second idea is the usual one with isotimos (inscriptions and papyri, Josephus, Lucian), while polutimos has the notion of price like timη in 2 Peter 1:7; 2 Peter 1:19; 2 Peter 2:4; 2 Peter 2:6-7.

The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. ——————————————————————————– With us (hηmin). Associative-instrumental case after isotimon. Equal to tηi hηmτn (the faith of us). ——————————————————————————– In the righteousness (en dikaiosunηi). Definite because of the preposition en and the following genitive even though anarthrous. The O.T. sense of dikaiosunη applied to God (Romans 1:17) and here to Christ. ——————————————————————————– Of our God and Saviour Jesus Christ (tou theou hηmτn kai sτtηros Iηsou Christou). So the one article (tou) with theou and sτtηros requires precisely as with tou kuriou hηmτn kai sτtηros Iηsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2; 2 Peter 3:18.

So in 1 Peter 1:3 we have ho theos kai patηr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of theos for the Roman emperors.

See the same idiom in Titus 2:13. The use of theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16).

2 Peter 1:2

2 Peter 1:22 Pe 1:2 χαριςG5485 GRACE υμινG5213 TO YOU καιG2532 AND ειρηνηG1515 PEACE πληθυνθειηG4129 [G5684] BE ενG1722 IN “THE” επιγνωσειG1922 τουG3588 θεουG2316 OF GOD, καιG2532 AND ιησουG2424 OF JESUS τουG3588 κυριουG2962 ημωνG2257 OUR LORD . Grace: Numbers 6:24-26, Daniel 4:1, Daniel 6:25, Romans 1:7, 1 Peter 1:2, Jude 1:2, Revelation 1:4 the knowledge: 2 Peter 3:18, Isaiah 53:11, Luke 10:22, John 17:3, 2 Corinthians 4:6, 1 John 5:20, 1 John 5:21 Numbers 6:23 - General John 15:5 - same Colossians 1:2 - Grace Colossians 1:10 - increasing 2 Peter 1:3 - through 2 Peter 1:5 - knowledge 2 Peter 1:8 - in 2 Peter 2:20 - through2 Peter 1:2 This virtually repeats the thoughts of the preceding verse. The favor of God is to come through knowledge of God. and the preceding paragraph shows that such knowledge is to be obtained through the word of God in the Gospel. Be multiplied (plηthuntheiη). First aorist passive optative of plηthunτ in a wish for the future (volitive use) as in 1 Peter 1:2; Jude 1:2. ——————————————————————————– In the knowledge (en epignτsei). Full (additional, epi) knowledge as in 2 Peter 1:8 (only gnτsis in 2 Peter 1:5-6; 2 Peter 3:18), but epignτsin again in 2 Peter 1:3; 2 Peter 1:8; 2 Peter 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special gnτsis. ——————————————————————————– Of God and of Jesus our Lord (tou theou kai Iηsou tou kuriou hηmτn). At first sight the idiom here seems to require one person as in 2 Peter 1:1, though there is a second article (tou) before kuriou, and Iηsou is a proper name. But the text here is very uncertain.

Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only tou kuriou hηmτn (our Lord) from which the three other readings may have come. Elsewhere in 2 Peter gnτsis and epignτsis are used of Christ alone. The text of 2 Peter is not in a good state of preservation.

2 Peter 1:3

2 Peter 1:32 Pe 1:3 ωςG5613 AS πανταG3956 ALL THINGS ημινG2254 τηςG3588 TO US θειαςG2304 DIVINE δυναμεωςG1411 POWER αυτουG846 HIS ταG3588 WHICH " PERTAIN " προςG4314 TO ζωηνG2222 LIFE καιG2532 AND ευσεβειανG2150 PIETY δεδωρημενηςG1433 [G5772] HAS GIVEN, διαG1223 THROUGH τηςG3588 THE επιγνωσεωςG1922 τουG3588 OF HIM WHO καλεσαντοςG2564 [G5660] CALLED ημαςG2248 US διαG1223 BY δοξηςG1391 GLORY καιG2532 AND αρετηςG703 VIRTUE, . his: Psalms 110:3, Matthew 28:18, John 17:2, 2 Corinthians 12:9, Ephesians 1:19-21, Colossians 1:16, Hebrews 1:3 all: Psalms 84:11, Romans 8:32, 1 Corinthians 3:21-23, 1 Timothy 4:8 through: 2 Peter 1:2, John 17:3 called: Romans 8:28-30, Romans 9:24, 1 Corinthians 1:9, Ephesians 4:1, Ephesians 4:4, 1 Thessalonians 2:12, 1 Thessalonians 4:7, 2 Thessalonians 2:14, 2 Timothy 1:9, 1 Peter 1:15, 1 Peter 2:9, 1 Peter 2:21, 1 Peter 3:9, 1 Peter 5:10 to: or, by virtue: 2 Peter 1:5, Rth 3:11, Proverbs 12:4, Proverbs 31:10, Proverbs 31:29, Philippians 4:8 Numbers 6:23 - General Deuteronomy 32:47 - General Psalms 108:7 - I will rejoice Son 1:10 - thy cheeks Isaiah 53:11 - by his Acts 2:39 - as many Romans 1:7 - called 1 Corinthians 2:7 - unto Galatians 1:6 - that called Ephesians 1:17 - in the knowledge Philippians 3:8 - the excellency Philippians 3:14 - the high Colossians 1:10 - increasing Colossians 2:2 - understanding 1 Thessalonians 5:24 - calleth 1 Timothy 2:2 - all godliness 1 Timothy 6:3 - the doctrine 2 Timothy 1:1 - the promise 2 Timothy 1:10 - and hath Titus 1:1 - after Hebrews 3:1 - holy 2 Peter 1:6 - godliness 2 Peter 3:11 - godliness 2 Peter 3:18 - knowledge 3 John 1:2 - even 2 Peter 1:3 Inasmuch as salvation is the subject under consideration, the phrase his divine power refers to the Gospel for Romans 1:16 declares that it is the power of God unto salvation. Our verse states that this power (which is the Gospel) hath given all things that pertain unto life and godliness. The negative thought would be therefore that any doctrine or practice that is not authorized by the Gospel does not have anything to do with life and godliness. The terrible conclusion that is unavoidable is that when men practice anything in their religious life that is not authorized by the Gos­pel, they are guilty of that which will result in death to them because it is classed with ungodliness. The offering of these life-giving items is done through knowledge of the Lord since he is the one who has made the call herein mentioned. Glory means honor and dignity and virtue means excel­lence or a condition of completeness. The word to is from dia and its lead­ing meaning is “ by means of.” The statement about the call should then be worded as follows: “ Knowledge of him who hath called us by his glory and virtue.” Such a rendering is also in line with the connection which shows that the Gospel, in which these qualities are contained, is the means by which men are called into the ser­vice of Christ. Seeing that his divine power hath granted unto us (hτs hηmin tηs theias dunameτs autou dedτrηmenηs). Genitive absolute with the causal particle hτs and the perfect middle participle of dτreτ, old verb, to bestow (dτrea, gift), usually middle as here, in N.T. elsewhere only Mark 15:45. Autou refers to Christ, who has “divine power” (tηs theias dunameτs), since he is theos (2 Peter 1:1). Theios (from theos) is an old adjective in N.T. here and 2 Peter 1:4 only, except Acts 17:29, where Paul uses to theion for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of theios with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (Bible Studies, pp. 360-368) has shown the singular linguistic likeness between 2 Peter 1:3-11 and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b).

One of the likenesses is the use of tηs theias dunameτs. Peter may have read this inscription (cf.

Paul in Athens) or he may have used “the familiar forms and formulae of religious emotion” (Deissmann), “the official liturgical language of Asia Minor.” Peter is fond of dunamis in this Epistle, and the dunamis of Christ “is the sword which St. Peter holds over the head of the False Teachers” (Bigg). ——————————————————————————– All things that pertain unto life and godliness (panta ta pros zτηn kai eusebeian). “All the things for life and godliness.” The new life in Christ who is the mystery of godliness (1 Timothy 3:16). Eusebeia with its cognates (eusebηs, eusebτs, eusebeτ) occurs only in this Epistle, Acts, and the Pastoral Epistles (from eu, well, and sebomai, to worship). ——————————————————————————– Of him that called us (tou kalesantos). Genitive of the articular first aorist active participle of kaleτ. Christ called Peter and all other Christians. ——————————————————————————– By his own glory and virtue (dia doxηs kai aretηs). So B K L, but Aleph A C P read idiβi doxηi kai aretηi (either instrumental case “by” or dative “to”).

Peter is fond of idios (own, 1 Peter 3:1; 1 Peter 3:5; 2 Peter 2:16; 2 Peter 2:22, etc.). “Glory” here is the manifestation of the Divine Character in Christ. For aretη see note on 1 Peter 2:9 and Philippians 4:8; 2 Peter 1:5.

2 Peter 1:4

2 Peter 1:42 Pe 1:4 διG1223 THROUGH ωνG3739 WHICH ταG3588 THE μεγισταG3176 ημινG2254 TO US καιG2532 AND τιμιαG5093 επαγγελματαG1862 δεδωρηταιG1433 [G5769] HE HAS GIVEN, ιναG2443 THAT διαG1223 THROUGH τουτωνG5130 THESE γενησθεG1096 [G5638] YE MAY BECOME θειαςG2304 OF “THE” DIVINE κοινωνοιG2844 φυσεωςG5449 NATURE, αποφυγοντεςG668 [G5631] HAVING ESCAPED τηςG3588 THE ενG1722 IN κοσμωG2889 “THE” WORLD ενG1722 THROUGH επιθυμιαG1939 LUST φθοραςG5356 . are given: 2 Peter 1:1, Ezekiel 36:25-27, Romans 9:4, 2 Corinthians 1:20, 2 Corinthians 6:17, 2 Corinthians 6:18, 2 Corinthians 7:1, Galatians 3:16, Hebrews 8:6-12, Hebrews 9:15, 1 John 2:25 ye might: John 1:12, John 1:13, 2 Corinthians 3:18, Ephesians 4:23, Ephesians 4:24, Colossians 3:10, Hebrews 12:10, 1 John 3:2 having: 2 Peter 2:18-20, Galatians 6:8, James 4:1-3, 1 Peter 4:2, 1 Peter 4:3, 1 John 2:15, 1 John 2:16 Psalms 36:7 - excellent Psalms 56:10 - General Psalms 108:7 - I will rejoice Son 1:10 - thy cheeks Matthew 3:8 - forth Luke 1:75 - General Acts 11:23 - seen Romans 6:4 - even Romans 12:2 - be not 1 Corinthians 15:58 - Therefore Galatians 3:22 - that Philippians 1:27 - let Philippians 4:8 - virtue 1 Timothy 4:8 - having 2 Timothy 1:1 - the promise 2 Timothy 2:19 - depart Titus 2:12 - denying Hebrews 3:1 - partakers James 2:12 - speak 1 Peter 1:7 - precious 1 Peter 1:15 - so 1 Peter 2:4 - precious 2 Peter 1:9 - that he 2 Peter 1:15 - these 2 Peter 2:12 - perish 2 Peter 2:20 - escaped 1 John 2:29 - is born 1 John 3:3 - purifieth 2 Peter 1:4 Whereby means that by the kind of life that is designated in the preceding verse, we may claim the exceeding great and precious promises. The things promised are great because no one but the Lord can grant such favors, and they are precious because all the wealth of the universe could not purchase them. The antecedent of these is the glory and virtue men­tioned in the preceding verse. In addition to enjoying the precious prom­ises offered in the Gospel, we may be­come partakers of the divine nature. Divine means godlike and nature refers to the qualities that distinguish that which is godlike from that which is not. The man who attains this per­sonality through the Gospel is that much like God.

The corruption that is in the world is brought about through lust of sinful men. When one obeys the Gospel he escapes from that corruption in the sense that he has been cleansed therefrom by the “ divine power.” He is then prepared to pro­ceed with the kind of life that such a person is expected to follow in his ser­vice for Christ. Whereby (di’ hτn). Probably the “glory and virtue” just mentioned, though it is possible to take it with panta ta pros, etc., or with hηmin (unto us, meaning “through whom”). ——————————————————————————– He hath granted (dedτrηtai). Perfect middle indicative of dτreτ, for which see 2 Peter 1:3. ——————————————————————————– His precious and exceeding great promises (ta timia kai megista epaggelmata). Epaggelma is an old word (from epaggellτ) in place of the common epaggelia, in N.T. only here and 2 Peter 3:13. Timios (precious, from timη, value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ’s promises). Megista is the elative superlative used along with a positive adjective (timia). ——————————————————————————– That ye may become (hina genηsthe).

Purpose clause with hina and second aorist middle subjunctive of ginomai. ——————————————————————————– Through these -toutτn). The promises. ——————————————————————————– Partakers (koinτnoi).

Partners, sharers in, for which word see 1 Peter 5:1. ——————————————————————————– Of the divine nature (theias phuseτs). This phrase, like to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 (anagegennηmenoi). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan’s Vocabulary). ——————————————————————————– Having escaped (apophugontes). Second aorist active participle of apopheugτ, old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (phthorβs, old word from phtheirτ, moral decay as in 2 Peter 2:12) and the accusative there. ——————————————————————————– By lust (en epithumiβi). Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan).

2 Peter 1:5

2 Peter 1:52 Pe 1:5 καιG2532 ALSO αυτοG846 τουτοG5124 FOR THIS VERY REASON δεG1161 BUT, σπουδηνG4710 πασανG3956 ALL παρεισενεγκαντεςG3923 [G5660] HAVING BROUGHT IN BESIDES, επιχορηγησατεG2023 [G5657] SUPPLY YE ενG1722 IN τηG3588 πιστειG4102 υμωνG5216 τηνG3588 YOUR FAITH αρετηνG703 VIRTUE, ενG1722 δεG1161 τηG3588 AND IN αρετηG703 τηνG3588 VIRTUE γνωσινG1108 . beside: Luke 16:26, Luke 24:21 giving: 2 Peter 1:10, 2 Peter 3:14, 2 Peter 3:18, Psalms 119:4, Proverbs 4:23, Isaiah 55:2, Zechariah 6:15, John 6:27, Philippians 2:12, Hebrews 6:11, Hebrews 11:6, Hebrews 12:15 virtue: 2 Peter 1:3, Philippians 4:8 knowledge: 2 Peter 1:2, 2 Peter 3:18, 1 Corinthians 14:20, Ephesians 1:17, Ephesians 1:18, Ephesians 5:17, Philippians 1:9, Colossians 1:9, 1 Peter 3:7 Deuteronomy 6:17 - General Joshua 7:3 - about two Joshua 22:5 - take Psalms 112:6 - Surely Proverbs 10:4 - becometh Proverbs 10:17 - the way Proverbs 13:4 - but Proverbs 20:4 - therefore Ecclesiastes 10:18 - General Son 4:2 - teeth Jeremiah 17:24 - if Ezekiel 18:22 - in his Micah 6:8 - to do Matthew 13:23 - some an Matthew 20:1 - labourers Matthew 28:20 - them Luke 6:49 - that heareth John 3:21 - that his Acts 26:20 - and do Romans 15:14 - full 1 Corinthians 14:6 - knowledge 2 Corinthians 3:18 - are 2 Corinthians 8:7 - see Galatians 5:22 - love Ephesians 1:4 - that Philippians 3:12 - already perfect Colossians 3:12 - mercies 1 Thessalonians 4:1 - so ye 2 Thessalonians 1:3 - your 1 Timothy 4:7 - exercise 1 Timothy 4:12 - in word 1 Timothy 6:11 - righteousness 2 Timothy 3:10 - faith Titus 2:12 - live James 2:14 - though James 2:17 - so 2 Peter 1:9 - lacketh2 Peter 1:5 And beside this. It is not enough to obey the commands that cause one to become a Christian, but he must add to his faith the practices Yea, and for this very cause (kai auto touto de). Adverbial accusative (auto touto) here, a classic idiom, with both kai and de. Cf. kai touto (Philippians 1:29), touto men—touto de (Hebrews 10:33). “The soul of religion is the practical part” (Bunyan). Because of the new birth and the promises we have a part to play. ——————————————————————————– Adding on your part (pareisenegkantes). First aorist active participle of pareispherτ, old double compound, to bring in (eispherτ), besides (para), here only in N.T. ——————————————————————————– All diligence (spoudηn pβsan). Old word from speudτ to hasten (Luke 19:5-6).

This phrase (pβsan spoudηn) occurs in Jude 1:3 with poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with ispheresthai (certainly a curious coincidence, to say the least, though common in the Koinι). ——————————————————————————– In your faith (en tηi pistei humτn). Faith or pistis (strong conviction as in Hebrews 11:1; Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love (agapη).

See similar lists in James 1:20; 1 Thessalonians 1:3; 2 Thessalonians 1:3-4; Galatians 5:22-23; Romans 5:3-9; Romans 8:29-30. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of en (in, on) with each step. ——————————————————————————– Supply (epichorηgηsate). First aorist active imperative of epichorηgeτ, late and rare double compound verb (epi and chorηgeτ 1 Peter 4:11 from chorηgos, chorus-leader, choros and hηgeomai, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19. ——————————————————————————– Virtue (aretηn).

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

Knowledge (gnτsin). Insight, understanding (1 Corinthians 16:18; John 15:15).

2 Peter 1:6

2 Peter 1:62 Pe 1:6 ενG1722 δεG1161 τηG3588 AND IN γνωσειG1108 τηνG3588 εγκρατειανG1466 SELF CONTROL, ενG1722 δεG1161 τηG3588 AND IN εγκρατειαG1466 τηνG3588 SELF CONTROL υπομονηνG5281 , ενG1722 δεG1161 τηG3588 AND IN υπομονηG5281 τηνG3588 ευσεβειανG2150 PIETY . temperance: Acts 24:25, 1 Corinthians 9:25, Galatians 5:23, Titus 1:8, Titus 2:2 patience: Psalms 37:7, Luke 8:15, Luke 21:19, Romans 2:7, Romans 5:3, Romans 5:4, Romans 8:25, Romans 15:4, 2 Corinthians 6:4, Colossians 1:11, 1 Thessalonians 1:3, 2 Thessalonians 1:4, 2 Thessalonians 3:5, Hebrews 6:12, Hebrews 6:15, Hebrews 10:36, Hebrews 12:1, James 1:3, James 1:4, James 5:7-10, Revelation 1:9, Revelation 2:2, Revelation 13:10, Revelation 14:12 godliness: 2 Peter 1:3, 2 Peter 3:11, Genesis 5:24, Isaiah 57:1, 1 Timothy 2:2, 1 Timothy 2:10, 1 Timothy 3:16, 1 Timothy 4:7, 1 Timothy 4:8, 1 Timothy 6:3, 1 Timothy 6:6, 1 Timothy 6:11, 2 Timothy 3:5, Titus 1:1 Romans 12:12 - patient Philippians 1:9 - in knowledge 1 Peter 4:8 - fervent Revelation 2:3 - hast patience2 Peter 1:6 The lexicon defines the Greek word for temperance with the single word “ self-control.” A practical illustration of the subject is shown in James 3:2-3. In general the word means for Christians to use modera­tion in the various things of life. Of course the word applies only to things that are not wrong in themselves, but wrong only when carried to excess. Therefore is has no place in the sub­ject of intoxicating liquor as a bever­age, for that is wrong regardless of the degree of indulgence. Patience. The leading idea of this word may be stated by the words “ constancy” and “ endurance.” The first term denotes a steadiness of one’s activities for the Lord and the second means that he will continue it to the end. “ Be thou faithful unto death, and I will give thee a crown of life” (Revelation 2:10). Godliness is from euseheia which Thayer defines as follows: “ Reverence, respect; pietv towards God, godliness.” The word not only requires that a man will live as he should, but that his motive for such a life will be his re­spect for God. Temperance (tηn egkrateian). Self-control. Old word (from egkratηs, en and kratos, one holding himself in as in Titus 1:8), in N.T. only here, Acts 24:25; Galatians 5:23. The opposite of the pleonexia of the heretics. ——————————————————————————– Patience (tηn hupomonηn). For which see James 1:3. ——————————————————————————– Godliness (tηn eusebeian). For which see 2 Peter 1:3.

2 Peter 1:7

2 Peter 1:72 Pe 1:7 ενG1722 δεG1161 τηG3588 AND IN ευσεβειαG2150 τηνG3588 PIETY φιλαδελφιανG5360 LOVE, ενG1722 δεG1161 τηG3588 AND IN φιλαδελφιαG5360 τηνG3588 LOVE αγαπηνG26 LOVE . brotherly: John 13:34, John 13:35, Romans 12:10, 1 Thessalonians 3:12, 1 Thessalonians 4:9, 1 Thessalonians 4:10, Hebrews 13:1, 1 Peter 1:22, 1 Peter 2:17, 1 John 3:14, 1 John 3:16 charity: 1 Corinthians 13:1-8, Galatians 6:10, Colossians 3:14, 1 Thessalonians 5:15, 1 Peter 3:8, 1 John 4:21 Genesis 13:8 - brethren 1 Corinthians 13:4 - is kind 1 Corinthians 14:1 - charity 1 Corinthians 16:14 - General Ephesians 4:32 - kind 1 Timothy 1:5 - charity 1 Peter 4:8 - fervent 2 John 1:5 - that we Revelation 2:19 - charity2 Peter 1:7 The two words brotherly kindness come from the one Greek word Philadelphia. Thayer’ s definition of the word is, “ The love of brothers (or sisters), brotherly love: in the Ne.v Testament the love which Chris­tians cherish for each other as breth­ren.” The disciples of Christ should feel a nearness for each other that is stronger even than their love for flesh- and-blood relatives. Charity is from agape which is one of the Greek words translated “ love” in the New Testa­ment. The principal meaning of the word in the present passage is to have a sincere interest in the welfare of others. The subject of love is often misunderstood by students of the Bible, due partly to the circumstance that the word comes from different Greek originals which have different meanings. There is a complete page devoted to the subject made up from the authoritative quotations from the lexicons of Thayer and Strong. The comments are at Matthew 5:43 which I urge the readers to see and study carefully; they are in the first volume of the New Testament Commentary. Love of the brethren (tηn philadelphian). See 1 Peter 1:22. ——————————————————————————– Love (tηn agapηn). By deliberate choice (Matthew 5:44). Love for Christ as the crown of all (1 Peter 1:8) and so for all men. Love is the climax as Paul has it (1 Corinthians 13:13).

2 Peter 1:8

2 Peter 1:82 Pe 1:8 ταυταG5023 γαρG1063 FOR THESE THINGS υμινG5213 IN YOU υπαρχονταG5225 [G5723] BEING καιG2532 AND πλεοναζονταG4121 [G5723] " TO BE " ουκG3756 NEITHER αργουςG692 IDLE ουδεG3761 NOR ακαρπουςG175 καθιστησινG2525 [G5719] MAKE “YOU” ειςG1519 AS TO τηνG3588 THE τουG3588 κυριουG2962 ημωνG2257 OF OUR LORD ιησουG2424 JESUS χριστουG5547 CHRIST επιγνωσινG1922 . in you: John 5:42, 2 Corinthians 9:14, 2 Corinthians 13:5, Philippians 2:5, Colossians 3:16, Philemon 1:6 and abound: 1 Corinthians 15:58, 2 Corinthians 8:2, 2 Corinthians 8:7, Philippians 1:9, Colossians 2:7, Colossians 3:16, 1 Thessalonians 3:12, 1 Thessalonians 4:1, 2 Thessalonians 1:3 they: John 15:7, John 15:8, 2 Corinthians 5:13-17 barren: or, idle, Proverbs 19:15, Matthew 20:3, Matthew 20:6, Matthew 25:26, Romans 12:11, 1 Timothy 5:13, Hebrews 6:12 unfruitful: Matthew 13:22, John 15:2, John 15:6, Titus 3:14 in: 2 Peter 1:2 Matthew 13:21 - root Matthew 25:18 - and hid Mark 4:19 - unfruitful Mark 4:20 - which Colossians 1:10 - fruitful 2 Peter 3:18 - knowledge2 Peter 1:8 In you and abound. Thayer defines the original for the last word, “ To superabound; to exist in abun­dance; to increase, be augmented.” It is one of the outstanding principles of the teaching in the Bible that the life of a servant of God should be one of growth. Hence the Christian should determine to make these “ seven graces” increase in his life as the days go by. If he will do so it will assure him that he will be neither barren nor unfruitful. These words have about the same meaning and are used to­gether as a matter of emphasis. The first specifically means “ idle or in­active,” and that condition would necessarily result in absence of fruit­bearing.

The particular k:nd of fruit just here being considered is worded knowledge of our Lord Jesus Christ. If a tree fails to bear fruit it may be attributed to a lack of moisture and other ingredients necessary to produce fruit, or to the failure of the plant to absorb those materials that are near it. Likewise if a d’ sciple is inactive in the matter of acquiring the kno ledge of Christ that is within h;s reach in the Gospel (verses 2, 3), it can onlv result in a life that bears no fruit unto God. Such a state is danger­ous for Jesus declares that all such trees will be hewn down and cast into the fire (Matthew 7:19). For if these things are yours and abound (tauta gar humin huparchonta kai pleonazonta). Present active circumstantial (conditional) participles neuter plural of huparchτ and pleonazτ (see 1 Thessalonians 3:12) with dative case humin, “these things existing for you (or in you) and abounding.” ——————————————————————————– They make you to be (kathistηsin). “Render” (present active indicative of kathistηmi, old verb, James 3:6), singular because tauta neuter plural. ——————————————————————————– Not idle nor unfruitful (ouk argous oude akarpous). Accusative predicative plural with humas understood, both adjectives with alpha privative, for argos see James 2:20 and for akarpos Matthew 13:22. ——————————————————————————– Knowledge (epignτsin). “Full (additional) knowledge” as in 2 Peter 1:2.

2 Peter 1:9

2 Peter 1:92 Pe 1:9 ωG3739 γαρG1063 FOR WITH WHOM μηG3361 παρεστινG3918 [G5748] ARE NOT PRESENT ταυταG5023 THESE THINGS τυφλοςG5185 BLIND εστινG2076 [G5748] HE IS, μυωπαζωνG3467 [G5723] SHORT SIGHTED, ληθηνG3024 λαβωνG2983 [G5631] HAVING τουG3588 THE καθαρισμουG2512 τωνG3588 παλαιG3819 OF OLD αυτουG846 OF HIS αμαρτιωνG266 SINS. . lacketh: 2 Peter 1:5-7, Mark 10:21, Luke 18:22, Galatians 5:6, Galatians 5:13, James 2:14-26 blind: John 9:40, John 9:41, 2 Corinthians 4:3, 2 Corinthians 4:4, 1 John 2:9-11, Revelation 3:17 that he: 2 Peter 1:4, 2 Peter 2:18-20, Romans 6:1-4, Romans 6:11, Ephesians 5:26, Hebrews 9:14, 1 Peter 3:21, 1 John 1:7 Leviticus 13:55 - after Isaiah 8:20 - it is Zephaniah 1:17 - they shall Matthew 13:21 - root Luke 6:42 - see Luke 11:35 - General James 1:4 - wanting2 Peter 1:9 Blind. Not “ stone-blind” for then he could not see at all whereas this person can see a little. The idea is as if a smoke was raised making the vision dim. Cannot see afar off all comes from muofazo which Thayer de­fines, “ To see dimly, see only what is near," and the Englishman’ s Greek New Testament renders it “ short sighted." We have all seen persons who were afflicted with this defect regarding their bodily eyes and can have only pity for them. But in the case of those who are spiritually “ near sighted” there is not much reason for pity, since it is a defect that they can help if they will. Hath forgotten.

Not that his memory has become a blank, for that would be impossible as long as he maintains his faculties at all. The meaning is that he ceases to hold in grateful remembrance the glorious time when he was washed from his sins by the blood of Christ in baptism. Seeing only what is near (muτpazτn). Present active participle of muτpazτ, a rare verb from muτps (in Aristotle for a near-sighted man) and that from mueτ tous τpas (to close the eyes in order to see, not to keep from seeing). The only other instance of muτpazτ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (muτpasousηi kai apostrephomenηi) used of a soul on which the light shines (blinking and turning away).

Thus understood the word here limits tuphlos as a short-sighted man screwing up his eyes because of the light. ——————————————————————————– Having forgotten (lηthηn labτn). “Having received forgetfulness.” Second aorist active participle of lambanτ and accusative lηthηn, old word, from lηthomai, to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase hupomnηsin labτn (having received remembrance). ——————————————————————————– The cleansing (tou katharismou). See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. ——————————————————————————– Old (palai). Of the language as in Hebrews 1:1.

2 Peter 1:10

2 Peter 1:102 Pe 1:10 διοG1352 μαλλονG3123 RATHER, αδελφοιG80 , σπουδασατεG4704 [G5657] BE βεβαιανG949 SURE υμωνG5216 τηνG3588 YOUR κλησινG2821 CALLING καιG2532 AND εκλογηνG1589 ποιεισθαιG4160 [G5733] TO MAKE, ταυταG5023 γαρG1063 FOR THESE THINGS ποιουντεςG4160 [G5723] DOING ουG3756 μηG3361 IN NO WISE πταισητεG4417 [G5661] SHALL YE STUMBLE ποτεG4218 AT ANY TIME. . give: 2 Peter 1:5, 2 Peter 3:17 to make: 2 Timothy 2:19, Hebrews 6:11, Hebrews 6:19, 1 John 3:19-21 election: Romans 8:28-31, 1 Thessalonians 1:3, 1 Thessalonians 1:4, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 1 Peter 1:2 if: Psalms 15:5, Isaiah 56:2, Matthew 7:24, Matthew 7:25, Luke 6:47-49, 1 John 3:19, Revelation 22:14 never: 2 Peter 3:17, Psalms 37:24, Psalms 62:2, Psalms 62:6, Psalms 112:6, Psalms 121:3, Micah 7:8, Acts 20:24, Acts 20:25, 1 Peter 1:5, Revelation 3:10, Revelation 3:11 Joshua 7:3 - about two Joshua 18:3 - How long are Judges 18:9 - be not Psalms 26:1 - I shall Proverbs 10:30 - never Isaiah 32:17 - quietness Luke 6:48 - could Luke 13:24 - Strive Luke 22:32 - strengthen Acts 2:39 - as many Romans 1:6 - the called Romans 4:16 - the promise Romans 8:30 - Moreover Romans 9:11 - according 1 Corinthians 9:26 - not 2 Corinthians 5:9 - we labour Philippians 4:9 - do Colossians 2:2 - of the full Colossians 3:12 - as 1 Thessalonians 1:5 - in much 2 Timothy 2:15 - Study Hebrews 3:1 - the heavenly Hebrews 4:11 - Let Hebrews 6:12 - ye Hebrews 11:6 - diligently Hebrews 12:15 - Looking 1 Peter 1:15 - as 1 John 2:10 - that loveth 1 John 5:13 - ye may know2 Peter 1:10 Wherefore the rather denotes that the disciple should not make the mistake just described, but instead he should do the following. Again the apostle advises the use of diligence which is explained at verse 5. By using this “ thoughtful activity" the disciple may accomplish a very desirable result which certainly every person would welcome. Calling and election. When a man hears the Gos­pel and obeys it he is called into the service, and by a proper walk in life he will be “ elected" or chosen of God as one of His own. It is up to the dis­ciple to make that relationship with God permanent or sure.

Such a thing is possible else the apostle would not exhort the brethren to do so. He explains how it is done, namely, if ye do these things which means the duties outlined in the preceding verses, and if they do he says ye shall never fall. While this language gives a dis­ciple an assurance of salvation that no man can take from him, yet the condition on which the assurance is given just as clearly shows that it is possible for a man to fall even after having been “ purged from his old sins." This is disproof of the Calvin- istic heresy that says “ once in grace, always in grace.” If that notion were taught in the word of God, then a Christian could do nothing that would cause him to fall. Neither could he do anything to assure himself of final sal­vation were he one of the “ non-elect.” He that lacketh these things (hτi mη parestin tauta). “To whom (dative case of possession) these things are not (mη because a general or indefinite relative clause).” ________________________________________________ Wherefore (dio). Because of the exhortation and argument in 2 Peter 1:5-9. ——————————————————————————– Give the more diligence (mβllon spoudasate). “Become diligent (first aorist ingressive active imperative of spoudazτ as in 2 Timothy 2:15; 2 Peter 1:15) the more” (mallon, not less). ——————————————————————————– To make (poieisthai). Present middle infinitive of poieτ, to make for yourselves. ——————————————————————————– Calling and election (klηsin kai eklogηn). Both words (klηsin, the invitation, eklogηn, actual acceptance). See for eklogη 1 Thessalonians 1:4; Romans 9:11. ——————————————————————————– If ye do (poiountes). Present active circumstantial (conditional) participle of poieτ, “doing.” ——————————————————————————– Ye shall never stumble (ou mη ptaisηte pote). Strong double negative (ou mη pote) with first aorist active subjunctive of ptaiτ, old verb to stumble, to fall as in James 2:10; James 3:2.

2 Peter 1:11

2 Peter 1:112 Pe 1:11 ουτωςG3779 THUS γαρG1063 FOR πλουσιωςG4146 RICHLY επιχορηγηθησεταιG2023 [G5701] SHALL BE υμινG5213 TO YOU ηG3588 THE εισοδοςG1529 ειςG1519 INTO τηνG3588 THE αιωνιονG166 ETERNAL βασιλειανG932 KINGDOM τουG3588 κυριουG2962 ημωνG2257 OF OUR LORD καιG2532 AND σωτηροςG4990 SAVIOUR ιησουG2424 JESUS χριστουG5547 CHRIST . an entrance: Matthew 25:34, 2 Corinthians 5:1, 2 Timothy 4:8, Revelation 3:21 abundantly: Psalms 36:8, Son 5:1, Isaiah 35:2, John 10:10, Ephesians 3:20, Hebrews 6:17 everlasting: Isaiah 9:7, Daniel 7:14, Daniel 7:27, Revelation 5:10 our: 2 Peter 1:1 Joshua 18:3 - How long are Judges 18:9 - be not Psalms 15:5 - He that doeth Proverbs 10:30 - never Isaiah 32:17 - quietness Matthew 6:33 - the kingdom Matthew 18:3 - enter Mark 10:23 - enter Luke 12:32 - the kingdom Luke 12:37 - Blessed Luke 13:28 - the kingdom Acts 5:31 - a Saviour Acts 13:23 - raised Acts 14:22 - enter 2 Corinthians 5:9 - we labour Colossians 1:13 - and 2 Timothy 1:10 - our 2 Timothy 4:1 - his kingdom Titus 1:4 - our Hebrews 1:8 - for Hebrews 4:11 - Let James 2:5 - heirs 2 Peter 3:17 - from 1 John 5:13 - ye may know2 Peter 1:11 An abundant entrance is a phrase of emphasis, meaning that the disciple who is faithful till death will receive all of the glory accompanying the entrance into the delightful place. Everlasting kingdom does not mean the church on earth, for one has to be in that institution first before he can begin to plan for this kingdom. It means the kingdom after Christ has delivered it up to God. (1 Corinthians 15:24). Thus (houtτs). As shown in 2 Peter 1:10. ——————————————————————————– Shall be supplied (epichorηgηthηsetai). Future passive of epichorηgeτ, for which see 2 Peter 1:5. You supply the virtues above and God will supply the entrance (hη eisodos, old word already in 1 Thessalonians 1:9, etc.). ——————————————————————————- Richly (plousiτs). See Colossians 3:16 for this adverb. ——————————————————————————- Into the eternal kingdom (eis tηn aiτnion basileian). The believer’s inheritance of 1 Peter 1:4 is here termed kingdom, but “eternal” (aiτnion feminine same as masculine).

Curiously again in the Stratonicea inscription we find tηs aiτniou archηs (of the eternal rule) applied to “the lords of Rome.” But this is the spiritual reign of God in men’s hearts here on earth (1 Peter 2:9) and in heaven. ——————————————————————————– Of our Lord and Saviour Jesus Christ (tou kuriou hηmτn kai sτtηros Iηsou Christou). For which idiom see note on 2 Peter 1:1

2 Peter 1:12

2 Peter 1:122 Pe 1:12 διοG1352 ουκG3756 αμελησωG272 [G5692] I WILL NOT NEGLECT υμαςG5209 YOU αειG104 ALWAYS υπομιμνησκεινG5279 [G5721] TO PUT IN περιG4012 τουτωνG5130 THESE THINGS, καιπερG2539 ειδοταςG1492 [G5761] KNOWING “THEM” καιG2532 AND εστηριγμενουςG4741 [G5772] HAVING BEEN ενG1722 IN τηG3588 THE παρουσηG3918 [G5752] PRESENT αληθειαG225 TRUTH. . I will not: 2 Peter 1:13, 2 Peter 1:15, 2 Peter 3:1, Romans 15:14, Romans 15:15, Philippians 3:1, 1 Timothy 4:6, 2 Timothy 1:6, Hebrews 10:32, Jude 1:3, Jude 1:17 though: 1 John 2:21, Jude 1:5 and be: 2 Peter 3:17, Acts 16:5, Colossians 2:7, Hebrews 13:9, 1 Peter 5:10, 1 Peter 5:12 Deuteronomy 8:2 - remember Deuteronomy 11:18 - ye lay up Nehemiah 9:17 - mindful Ecclesiastes 9:10 - thy hand Mark 8:18 - do John 21:17 - Feed Romans 1:11 - to the Philippians 1:20 - whether 1 Thessalonians 5:11 - even Titus 3:1 - Put Hebrews 2:1 - we should Revelation 2:5 - Remember2 Peter 1:12 Put you always in remem­brance. Much of the writing and preaching of the New Testament times was done on the principle stated in this phrase. (See 2 Peter 3:1.) The human mind is inclined to forget what it has learned; that is, in the sense of the word as explained at 2 Peter 1:9. Paul has such a thought in mind in Hebrews 2:1. Therefore the teachers of the present day find it necessary to repeat the same warnings and exhorta­tions over and over again. It is not necessarily for the purpose of im­parting new information, but in order to jog the memory on information already made known.

Peter implies that if he should fail to do this re­minding of his brethren he would be guilty of negligence. Let elders and evangelists and all other public workers take a lesson from this and not become impatient in their labors with indifferent disciples. Present truth means the information that they had received up to the present time. The New Testament had not been com­pleted and additional inspired truth was to come as the time went by, but these disciples were pretty well fixed in their belief of the truth already received. Hence another phase of the duty of a teacher is indicated by this. He should constantly exhort his breth­ren who may actually be somewhat faithful, lest they should later become unmindful and fall into a state of carelessness concerning their duty. Wherefore (dio). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. ——————————————————————————– I shall be ready always (mellηsτ aei). Future active of mellτ (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). ——————————————————————————– To put you in remembrance (humas hupomimnηskein). Present active infinitive of hupomimnηskτ, old causative compound (hupo, mimnηskτ, like our suggest), either with two accusatives (John 14:26) or peri with the thing as here), “to keep on reminding you of those things” (peri toutτn). ——————————————————————————– Though ye know them (kaiper eidotas). Second perfect active concessive participle of oida, agreeing (acc. plural), with humas.

Cf. Hebrews 5:8. ——————————————————————————– Are established (estηrigmenous). Perfect passive concessive participle of stηrizτ (1 Peter 5:10). The very verb (stηrison) used by Jesus to Peter (Luke 22:32). ——————————————————————————– In the truth which is with you (en tηi parousηi alηtheiβi). “In the present truth” (the truth present to you), parousηi present active participle of pareimi, to be beside one. See Colossians 1:6 for this use of parτn. Firmly established in the truth, but all the same Peter is eager to make them stronger.

2 Peter 1:13

2 Peter 1:132 Pe 1:13 δικαιονG1342 δεG1161 BUT RIGHT ηγουμαιG2233 [G5736] I ESTEEM IT, εφG1909 οσονG3745 AS LONG AS ειμιG1510 [G5748] I AM ενG1722 IN τουτωG5129 τωG3588 THIS σκηνωματιG4638 , διεγειρεινG1326 [G5721] TO STIR UP υμαςG5209 YOU ενG1722 BY υπομνησειG5280 PUTTING “YOU” IN . as long: 2 Peter 1:14, 2 Corinthians 5:1-4, 2 Corinthians 5:8, Hebrews 13:3 to stir: 2 Peter 3:1, Haggai 1:14, 2 Timothy 1:6 by: 2 Peter 1:12 Exodus 38:21 - tabernacle of testimony Numbers 23:10 - the death Deuteronomy 4:22 - General Deuteronomy 8:2 - remember Deuteronomy 31:2 - Thou shalt not 2 Samuel 23:1 - the last 1 Kings 2:1 - the days 1 Chronicles 22:5 - David prepared Matthew 24:46 - General Matthew 25:1 - went Luke 12:36 - men Luke 14:28 - counteth Romans 8:10 - the body 2 Corinthians 5:4 - we that 2 Thessalonians 1:3 - are 2 Timothy 2:14 - put Hebrews 2:1 - we should Revelation 2:5 - Remember Revelation 3:3 - Remember2 Peter 1:13 Think it meet or suitable to continue the reminding. Stir you up means to rouse them to further activities by approaching them and appealing to their memory. In this tabernacle means as long as he is in the flesh. Paul refers to the mortal body as a tabernacle in 2 Corinthians 5:1-6. The word is from skenos and Thayer defines it, “ A tabernacle, a tent," and he explains that it is “ used figuratively of the human body, in which the soul dwells as in a tent, and which is taken down at death.” This is another suggestion of the temporary nature of our stay upon this earth, and of the folly of men in acting as if they expected to live on the earth for ever. I think it right (dikaion hηgoumai). Peter considers this to be his solemn duty, “right” (dikaion). Cf. Philippians 3:1; Ephesians 6:1. ——————————————————————————– So long as (eph’ hoson). For this phrase see Matthew 9:15; Romans 11:13. ——————————————————————————– Tabernacle (skηnτmati). Old word, in literal sense in Deuteronomy 33:18 for the usual skηnη (Peter’s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has skηnos, so in 2 Corinthians 5:1; 2 Corinthians 5:4.

Peter feels the nearness of death and the urgency upon him. ——————————————————————————– To stir you up (diegeirein humas). Present active infinitive of diegeirτ, late (Arist., Hippocr., Herodian, papyri), perfective (dia = thoroughly) compound, to wake out of sleep (Mark 4:39), “to keep on rousing you up.” ——————————————————————————– By putting you in remembrance (en hupomnηsei). Old word, from hupomimnηskτ (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.”

2 Peter 1:14

2 Peter 1:142 Pe 1:14 ειδωςG1492 [G5761] KNOWING οτιG3754 THAT ταχινηG5031 εστινG2076 [G5748] IS ηG3588 THE αποθεσιςG595 PUTTING OFF τουG3588 σκηνωματοςG4638 μουG3450 OF MY , καθωςG2531 " TO BE “, AS καιG2532 ALSO οG3588 κυριοςG2962 ημωνG2257 OUR LORD ιησουςG2424 JESUS χριστοςG5547 CHRIST εδηλωσενG1213 [G5656] μοιG3427 TO ME; . shortly: Deuteronomy 4:21, Deuteronomy 4:22, Deuteronomy 31:14, Joshua 23:14, 1 Kings 2:2, 1 Kings 2:3, Acts 20:25, 2 Timothy 4:6 even: John 21:18, John 21:19 Genesis 48:21 - Behold Numbers 10:17 - the tabernacle Deuteronomy 31:2 - Thou shalt not Deuteronomy 31:29 - corrupt yourselves 1 Samuel 12:2 - I am old 2 Samuel 19:37 - I may die Psalms 31:15 - My times Psalms 37:37 - General Psalms 73:26 - flesh Daniel 7:15 - body Mark 8:34 - follow Luke 14:28 - counteth John 13:13 - call John 13:36 - thou John 16:4 - that when Acts 20:22 - not Acts 21:13 - for Romans 8:10 - the body 2 Corinthians 5:1 - our 2 Corinthians 5:8 - and willing 2 Peter 1:13 - as long2 Peter 1:14 Shortly I must put off, etc. Peter means he was to die before long; It is stated in Smith’ s Bible Dictionary that Peter wrote this epis­tle near the close of his life. As our Lord Jesus Christ hath showed me. This evidently refers to the conver­sation recorded in John 21:18-19 in which Jesus predicts that Peter would die a violent death at the hands of his enemies. No definite date is given for the tragic event, only he was told that it would happen when thou shalt be old. At the time of this epistle Peter was an old man and hence he could say knowingly that this death was near, based on the prediction of Christ. The putting off of my tabernacle (hη apothesis tou skηnnτmatos mou). For apothesis see note on 1 Peter 3:21 and for skηnτma 2 Peter 1:13. For the metaphor see 2 Corinthians 5:3-4. ——————————————————————————– Cometh swiftly (tachinη estin). Late adjective (Theocritus, LXX, inscription), in N.T. only here and 2 Peter 2:1. It is not clear whether tachinos means soon or speedy as in Isaiah 59:7 and like tachus in James 1:19, or sudden, like tachus in Plato (Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both. ——————————————————————————– Signified unto me (edηlτsen moi).

First aorist active indicative of dηloτ, old verb (from delos), as in 1 Peter 1:11. Peter refers to the incident told in John 21:18-19, which he knew by personal experience before John wrote it down.

2 Peter 1:15

2 Peter 1:152 Pe 1:15 σπουδασωG4704 [G5692] δεG1161 BUT I WILL BE καιG2532 ALSO εκαστοτεG1539 AT EVERY TIME εχεινG2192 [G5721] υμαςG5209 FOR YOU TO HAVE " IT IN YOUR POWER " μεταG3326 AFTER τηνG3588 εμηνG1699 εξοδονG1841 τηνG3588 MY τουτωνG5130 THESE THINGS μνημηνG3420 ποιεισθαιG4160 [G5733] TO HAVE IN . . I will: Deuteronomy 31:19-29, Joshua 24:24-29, 1 Chronicles 29:1-20, Psalms 71:18, 2 Timothy 2:2, Hebrews 11:4 these: 2 Peter 1:4-7, 2 Peter 1:12 Numbers 20:28 - put them Deuteronomy 31:29 - corrupt yourselves Judges 7:20 - brake 2 Chronicles 24:17 - Now after Psalms 102:18 - This Luke 1:4 - General 2 Corinthians 5:8 - and willing 2 Thessalonians 2:5 - when 2 Timothy 2:15 - Study 2 Timothy 4:6 - and Hebrews 2:1 - we should2 Peter 1:15 After my decease. There is an interesting item in this phrase. The last word is from exodus which Thayer defines, “ Exit, i.e. departure; departure from life, decease.” We know by the connection that Peter is writing about his death but calls it by a word that means “ departure” or going out. The meaning of this word is what gives the second book of the Bible its name, because the “ going out” of the children of Israel from Egypt is the main event of that book. But the passage is fatal to the doctrine of soulsleepers and other materialists.

They teach that nothing leaves the body at death; that all there is of man goes to the grave at that time. The statement of Peter about his death belies the heresy for we know that his body did not depart when he died. Have these things always in remembrance. By putting the teaching in writing with assurances of its truth­fulness, the brethren would have the reminder before them even after the soul of Peter had “ put off its taber­nacle” and had made its exit from this world. Peter may also have had an intimation by vision of his approaching death (cf. the legend Domine quo vadis) as Paul often did (Acts 16:9; Acts 18:9; Acts 21:11; Acts 23:11; Acts 27:23). ——————————————————————————– At every time (hekastote). As need arises, old adverb, here alone in N.T. ——————————————————————————– After my decease (meta tηn emηn exodon). For exodos meaning death see Luke 9:31, and for departure from Egypt (way out, ex, hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth. ——————————————————————————– That ye may be able (echein humas). Literally, “that ye may have it,” the same idiom with echτ and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after spoudasτ (I will give diligence, for which see 2 Peter 1:10). ——————————————————————————– To call these things to remembrance (tηn toutτn mnηmηn poieisthai).

Present middle infinitive of poieτ (as in 2 Peter 1:10). Mnηmη is an old word (from mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I.

I) thought, that Peter had in mind Mark’s Gospel, which would help them after Peter was gone. Mark’s Gospel was probably already written at Peter’s suggestion, but Peter may have that fact in mind here.

2 Peter 1:16

2 Peter 1:162 Pe 1:16 ουG3756 γαρG1063 FOR NOT σεσοφισμενοιςG4679 [G5772] μυθοιςG3454 FABLES εξακολουθησαντεςG1811 [G5660] HAVING OUT εγνωρισαμενG1107 [G5656] WE MADE KNOWN υμινG5213 TO YOU τηνG3588 THE τουG3588 κυριουG2962 ημωνG2257 OF OUR LORD ιησουG2424 JESUS χριστουG5547 CHRIST δυναμινG1411 POWER καιG2532 AND παρουσιανG3952 COMING, αλλG235 BUT εποπταιG2030 EYE WITNESS γενηθεντεςG1096 [G5679] HAVING BEEN τηςG3588 εκεινουG1565 OF HIS μεγαλειοτητοςG3168 MAJESTY . we have: 2 Peter 3:3, 2 Peter 3:4, 1 Corinthians 1:17, 1 Corinthians 1:23, 1 Corinthians 2:1, 1 Corinthians 2:4, 2 Corinthians 2:17, 2 Corinthians 4:2, 2 Corinthians 12:16, 2 Corinthians 12:17, Ephesians 4:14, 2 Thessalonians 2:9, 1 Timothy 1:4, 1 Timothy 4:7, Titus 1:14 the power: Matthew 28:18, Mark 9:1, John 17:2, Romans 1:4, 1 Corinthians 5:4, Philippians 3:21 coming: Malachi 3:2, Malachi 4:5, Matthew 16:28, Matthew 24:3, Matthew 24:27, 1 Corinthians 1:7, Jude 1:14, Revelation 1:7 were: Matthew 17:1-5, Mark 9:2, Luke 9:28-32, John 1:14, 1 John 1:1-3, 1 John 4:14 Deuteronomy 32:47 - General Esther 1:4 - excellent Job 40:10 - majesty Psalms 96:6 - Honour Psalms 116:10 - therefore Isaiah 4:2 - beautiful and glorious Matthew 17:5 - This Luke 1:1 - those Luke 1:4 - General Luke 9:29 - General Luke 9:32 - they saw John 15:27 - ye also 1 Corinthians 2:13 - not 1 Thessalonians 2:3 - General 1 Thessalonians 2:13 - the word of God 2 Timothy 4:4 - unto Hebrews 1:3 - Majesty 2 Peter 2:3 - with 1 John 2:27 - but2 Peter 1:16 Cunningly devised fables. Certain speculators among the Jews joined with others in those days in delivering myths (here translated fables) to listeners, and many of them were so tricky in their wording that the uninformed were deceived. The apostles found it necessary to give warnings against heeding such speeches (1 Timothy 1:4; 1 Timothy 4:7; 2 Timothy 4:4; Titus 1:14). Peter declares that he was not depending on such stories in his revealing of the things concerning Christ. What a man sees is a matter of positive knowledge and does not require any ingenious word­ing to make the report acceptable. We is literal and means actually that more than one were witnesses, not just the “ editoral I” as is sometimes used for the sake of modesty.

If one inspired witness makes a declaration it is as true as if a hundred would say it, yet if more than one witness the same thing it will be strengthened on the basis of corroboration. Power and coming. The last word is elsewhere defined “ presence,” and since we know Peter has direct reference to the scenes of the transfiguration, the word is used in that sense and applies es­pecially to the majesty (greatness) of Christ. However, the very visible demonstration of His greatness of which Peter and others were wit­nesses, would give evidence of the reasonableness of the predictions of the second coming of Christ to earth. We did not follow (ouk exakolouthηsantes). First aorist active participle of exakoloutheτ, late compound verb, to follow out (Polybius, Plutarch, LXX, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative ouk, “not having followed.” See also 2 Peter 2:2 for this verb. ——————————————————————————– Cunningly devised fables (sesophismenois muthois). Associative instrumental case of muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of sophizτ, old word (from sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg).

Cf. 2 Peter 2:3 for “feigned words.” ——————————————————————————– When we made known unto you (egnτrisamen humin). First aorist active indicative of gnτrizτ, to make known unto you.

Possibly by Peter himself. ——————————————————————————– The power and coming (tηn dunamin kai parousian). These words can refer (Chase) to the Incarnation, just as is true of epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4; 2 Peter 3:12). But we were eye-witnesses (all’ epoptai genηthentes). First aorist passive participle of ginomai, “but having become eye-witnesses.” Epoptai, old word (from epoptτ like epopteuτ in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. autoptηs in Luke 1:2.

Of his majesty (tηs ekeinou megaleiotηtos). Late and rare word (LXX and papyri) from megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis).

Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic ekeinou as in 2 Timothy 2:26.

2 Peter 1:17

2 Peter 1:172 Pe 1:17 λαβωνG2983 [G5631] HAVING γαρG1063 FOR παραG3844 FROM θεουG2316 GOD “THE” πατροςG3962 FATHER τιμηνG5092 HONOUR καιG2532 AND δοξανG1391 GLORY, φωνηςG5456 A VOICE ενεχθεισηςG5342 [G5685] HAVING BEEN BROUGHT αυτωG846 TO HIM τοιασδεG5107 SUCH υποG5259 BY τηςG3588 THE μεγαλοπρεπουςG3169 VERY δοξηςG1391 GLORY : ουτοςG3778 THIS εστινG2076 [G5748] IS οG3588 υιοςG5207 μουG3450 MY SON οG3588 THE αγαπητοςG27 BELOVED, ειςG1519 IN ονG3739 WHOM εγωG1473 I ευδοκησαG2106 [G5656] HAVE FOUND DELIGHT . God: Matthew 11:25-27, Matthew 28:19, Luke 10:22, John 3:35, John 5:21-23, John 5:26, John 5:36, John 5:37, John 6:27, John 6:37, John 6:39, John 10:15, John 10:36, John 13:1-3, John 14:6, John 14:8, John 14:9, John 14:11, John 17:21, John 20:17, Romans 15:6, 2 Corinthians 1:3, 2 Corinthians 11:31, 2 John 1:3, Jude 1:1 there came: Matthew 17:3, Mark 9:7, Luke 9:34, Luke 9:35, John 12:28, John 12:29 This: Matthew 3:17, Matthew 17:5, Mark 1:11, Mark 9:7, Luke 3:22, Luke 9:35 in whom: Isaiah 42:1, Isaiah 53:10, Matthew 12:18 Exodus 28:2 - glory Deuteronomy 4:12 - only ye heard a voice 1 Kings 19:11 - stand upon the mount Esther 1:4 - excellent Job 40:10 - majesty Psalms 68:34 - his excellency Psalms 96:6 - Honour John 1:14 - we John 5:20 - the Father John 5:41 - General John 8:54 - it is Acts 7:55 - and saw 2 Corinthians 1:19 - the Son 2 Corinthians 3:10 - had Philippians 2:9 - God 2 Timothy 4:1 - his kingdom 1 John 2:27 - but2 Peter 1:17 He received means Christ when he received honor and glory in the mount of transfiguration (Matthew 17:1-5). Such a voice refers to the voice of God that was heard by Peter, James and John who were taken by Christ up into the mount. The honor and glory consisted in the acknowledgement of Christ as the Son of God, and also the announcement that the Father was well pleased in his Son. For he received (labτn gar). Second aorist active participle nominative singular of lambanτ, “he having received,” but there is no finite verb, anacoluthon, changing in 2 Peter 1:19 (after parenthesis in 2 Peter 1:18) to echomen bebaioteron rather than ebebaiτsen. ——————————————————————————– When there came such a voice to him (phτnηs enechtheisηs autτi toiasde). Genitive absolute with first aorist passive participle feminine singular of pherτ (cf. 1 Peter 1:13), repeated enechtheisan in 2 Peter 1:18. Phτnη (voice) is used also of Pentecost (Acts 2:6). Toiosde (classical demonstrative) occurs here alone in the N.T. ——————————————————————————– From the excellent glory (hupo tηs megaloprepous doxηs). “By the majestic glory.” Megaloprepηs, old compound (megas, great, prepei, it is becoming), here only in N.T., several times in O.T., Apocr. (2Ma 8:15), adverb in the inscriptions. Probably a reference to nephelη phτteinη (bright cloud, shekinah) in Matthew 17:5.

The words given here from the “voice” agree exactly with Matthew 17:5 except the order and the use of eis hon rather than en hτi. Mark (Mark 9:7) and Luke (Luke 9:35) have akouete. But Peter did not need any Gospel for his report here.

2 Peter 1:18

2 Peter 1:182 Pe 1:18 καιG2532 AND ταυτηνG3778 τηνG3588 THIS φωνηνG5456 VOICE ημειςG2249 WE ηκουσαμενG191 [G5656] HEARD εξG1537 FROM ουρανουG3772 HEAVEN ενεχθεισανG5342 [G5685] BROUGHT, συνG4862 WITH αυτωG846 HIM οντεςG5607 [G5752] BEING ενG1722 ON τωG3588 THE ορειG3735 τωG3588 MOUNT αγιωG40 HOLY . this: Matthew 17:6 the holy: Genesis 28:16, Genesis 28:17, Exodus 3:1, Exodus 3:5, Joshua 5:15, Isaiah 11:9, Isaiah 56:7, Zechariah 8:3, Matthew 17:6 Deuteronomy 4:12 - only ye heard a voice 1 Kings 19:11 - stand upon the mount 2 Chronicles 8:11 - holy Psalms 87:1 - the holy Matthew 17:1 - an high Mark 1:11 - there Luke 3:22 - Thou art Luke 9:35 - This Acts 7:33 - Put2 Peter 1:18 This is called the holy mount because of the sacred things that transpired there, not that any physical change was made in the spot. The first definition of the word for holy is, “ worthy of veneration” or great respect. Certainly a place where such an awe-inspiring scene took place as the transfiguration is worthy of the most profound respect and in that sense it was holy. This voice (tautηn tηn phτnηn). The one referred to in 2 Peter 1:17. ——————————————————————————– We heard (ηkousamen). First aorist active indicative of akouτ, a definite experience of Peter. ——————————————————————————– Brought (enechtheisan). “Borne” as in 2 Peter 1:17. ——————————————————————————– When we were with him (sun autτi ontes). Present active participle of eimi, “being with him.” ——————————————————————————– In the holy mount (en tτi hagiτi orei). Made holy by the majestic glory. See Ezekiel 28:14 for “holy mount of God,” there Sinai, this one probably one of the lower slopes of Hermon. Peter’s account is independent of the Synoptic narrative, but agrees with it in all essentials.

2 Peter 1:19

2 Peter 1:192 Pe 1:19 καιG2532 AND εχομενG2192 [G5719] WE HAVE βεβαιοτερονG949 MORE SURE τονG3588 THE προφητικονG4397 λογονG3056 WORD, ωG3739 TO WHICH καλωςG2573 WELL ποιειτεG4160 [G5719] YE DO προσεχοντεςG4337 [G5723] TAKING HEED, ωςG5613 AS λυχνωG3088 TO A LAMP φαινοντιG5316 [G5730] SHINING ενG1722 IN αυχμηρωG850 AN OBSCURE τοπωG5117 PLACE, εωςG2193 ουG3739 UNTIL ημεραG2250 DAY διαυγασηG1306 [G5661] SHOULD DAWN, καιG2532 AND “THE” φωσφοροςG5459 MORNING STAR ανατειληG393 [G5661] SHOULD ARISE ενG1722 IN ταιςG3588 καρδιαιςG2588 υμωνG5216 YOUR HEARTS; . a more: Psalms 19:7-9, Isaiah 8:20, Isaiah 41:21-23, Isaiah 41:26, Luke 16:29-31, John 5:39, Acts 17:11 ye do: Acts 15:29, James 2:8, 3 John 1:6 a light: Psalms 119:105, Proverbs 6:23, Isaiah 9:2, Isaiah 60:1, Isaiah 60:2, Matthew 4:16, Luke 1:78, Luke 1:79, John 1:7-9, John 5:35, John 8:12, Ephesians 5:7, Ephesians 5:8 the day: 2 Corinthians 4:4-6, 1 John 5:10, Revelation 2:28, Revelation 22:16 Exodus 27:21 - Aaron Exodus 35:29 - the Lord Numbers 8:2 - General Numbers 24:17 - a Star Joshua 6:15 - about the dawning Job 38:12 - the dayspring Psalms 119:130 - entrance Proverbs 4:18 - General Proverbs 22:20 - General Proverbs 23:26 - let Proverbs 30:1 - even Ecclesiastes 12:12 - by these Son 2:17 - the day Son 4:6 - day Son 8:2 - who Isaiah 14:12 - Lucifer Isaiah 34:16 - Seek Isaiah 42:9 - new things Isaiah 44:26 - confirmeth Ezekiel 40:25 - windows Daniel 9:2 - understood Hosea 6:3 - his going Zephaniah 1:1 - word Zechariah 14:6 - not Malachi 4:2 - the Sun Matthew 2:9 - the star Romans 3:2 - because 2 Corinthians 4:6 - shined 1 Thessalonians 1:5 - in much 2 Timothy 3:16 - All 1 Peter 1:10 - which 1 Peter 1:25 - this 2 Peter 3:2 - ye may Revelation 19:10 - for the2 Peter 1:19 More sure is from the one Greek word bebeios which Thayer de­fines, “ Stable, fast, firm; sure, trusty.” The word more is unnecessary be­cause no comparison is being made, but only some additional information that corroborates the report that Peter just made of his own personal knowl­edge; nothing could be surer than it. No particular prediction is cited but the fact of there having been such statements made by the prophets of old time is the point Peter is making. The apostle advises his readers to take heed unto those prophecies. He compares them to a light penetrating the dark place meaning the (then) future. Until the day dawn means the day of the fulfillment of those prophe­cies, at which the day star (morning star) who is Christ (Revelation 22:16) will arise in your hearts. The study of the many prophecies of Christ in the Old Testament (too numerous to cite here), will bring one up to the fuller report in the history as given in the New Testament, and it will be like the morning star that announces to the world that a new day has dawned. In the words of the wise king of Israel, such a procedure of the study will be like the “shining light, that shineth more and more unto the perfect day” (Proverbs 4:18) The word of prophecy (ton prophηtikon logon). “The prophetic word.” Cf. 1 Peter 1:10, a reference to all the Messianic prophecies. ——————————————————————– Made more sure (bebaioteron). Predicate accusative of the comparative adjective bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God’s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ’s deity than the Transfiguration. ——————————————————————– Whereunto (hτi). Dative of the relative referring to “the prophetic word made more sure.” ——————————————————————– That ye take heed (prosechontes). Present active participle with noun (mind) understood, “holding your mind upon” with the dative (hτi). ——————————————————————– As unto a lamp (hτs luchnτi).

Dative also after prosechontes of luchnos, old word (Matthew 5:15). ——————————————————————– Shining (phainonti). Dative also present active participle of phainτ, to shine (John 1:5).

So of the Baptist (John 5:35). ——————————————————————– In a dark place (en auchmηrτi topτi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. ——————————————————————– Until the day dawn (heτs hou hηmera diaugasηi). First aorist active subjunctive of diaugazτ with temporal conjunction heτs hou, usual construction for future time. Late compound verb diaugazτ (Polybius, Plutarch, papyri) from dia and augη, to shine through, here only in N.T. ——————————————————————– The day-star (phτsphoros). Old compound adjective (phτs, light, pherτ, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word phosphorus is this word.

In the LXX heτsphoros occurs. Cf.

Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah. ——————————————————————– Arise (anateilηi). First aorist active subjunctive of anatellτ (James 1:11; Matthew 5:45).

2 Peter 1:20

2 Peter 1:202 Pe 1:20 τουτοG5124 THIS πρωτονG4412 FIRST γινωσκοντεςG1097 [G5723] KNOWING, οτιG3754 THAT πασαG3956 ANY προφητειαG4394 γραφηςG1124 OF ιδιαςG2398 OF ITS OWN επιλυσεωςG1955 ουG3756 γινεταιG1096 [G5736] IS NOT . Knowing: 2 Peter 3:3, Romans 6:6, Romans 13:11, 1 Timothy 1:9, James 1:3 that: Romans 12:6 Ecclesiastes 8:1 - who knoweth Amos 2:11 - I raised Romans 3:2 - the oracles Romans 4:3 - what Romans 15:4 - whatsoever 1 Corinthians 12:10 - prophecy 2 Timothy 3:15 - the holy Hebrews 1:1 - at 1 Peter 2:6 - it2 Peter 1:20 Knowing this first is Peter’ s introduction to a further ex­planation of why the “word of proph­ecy” is to be considered “sure” as stated in the preceding verse. No prophecy of the scripture. The last word means the Old Testament be­cause the New Testament had not been completed when I’ eter was writing, and besides it would not make a prophecy of the kingdom of Christ since that institution already existed while the New Testament was in the making. Private interpretation. The Romish church leaders make much of this phrase because they think it sup­ports their heresy about reading the Bible.

The pressure of popular senti­ment has induced that institution to relax its restrictions against the read­ing of the Holy Book by the masses. They are now given certain limited privileges of reading it. but they are forbidden to “interpret” it on the strength of the mentioned phrase. The first definition of the original for in­terpretation is. “A loosening, unloos­ing.” and for that of private it is. “Pertaining to one’ s self, one’s own.” Hence it is clear that Peter is not writing about anyone’ s interpreting the scripture in the sense of explain­ing it. He is considering the prophe­cies in the Old Testament and says that they were not just something that the prophets thought about. It was not their O” n personal production or something that was their own “brain child.” A sinrlar use of langauge is in John 11:51 where Caiaphas is making a prediction. The writer ex­plains that Caiaphas did not say it “of himself.” but spoke with the in­spiration possessed by the high priests. Knowing this first (touto prτton ginτskontes). Agreeing with poieite like prosechontes in 2 Peter 1:19. ——————————————————————————– No prophecy of Scripture (pβsa prophηteia ou). Like the Hebrew lo-ko4l, but also in the papyri as in 1 John 2:21 (Robertson, Grammar, p. 753). ——————————————————————————– Is (ginetai). Rather “comes,” “springs” (Alford), not “is” (estin). ——————————————————————————– Of private interpretation (idias epiluseτs). Ablative case of origin or source in the predicate as with gnτmηs in Acts 20:3 and with tou theou and ex hηmτn in 2 Corinthians 4:7. “No prophecy of Scripture comes out of private disclosure,” not “of private interpretation.” The usual meaning of epilusis is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt.

Spitta urges “dissolved” as the idea here. The verb epiluτ, to unloose, to untie, to release, occurs twice in the N.T., once (Mark 4:34) where it can mean “disclose” about parables, the other (Acts 19:39) where it means to decide. It is the prophet’s grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.

2 Peter 1:21

2 Peter 1:212 Pe 1:21 ουG3756 γαρG1063 FOR NOT θεληματιG2307 BY “THE” WILL ανθρωπουG444 OF MAN ηνεχθηG5342 [G5681] WAS BROUGHT ποτεG4218 AT ANY TIME προφητειαG4394 , αλλG235 BUT υποG5259 BY “THE” πνευματοςG4151 SPIRIT αγιουG40 HOLY φερομενοιG5342 [G5746] BEING BORNE, ελαλησανG2980 [G5656] SPOKE οιG3588 THE αγιοιG40 HOLY θεουG2316 OF GOD ανθρωποιG444 MEN . the prophecy: Luke 1:70, 2 Timothy 3:16, 1 Peter 1:11 in old time: or, at any time holy, Deuteronomy 33:1, Joshua 14:6, 1 Kings 13:1, 1 Kings 17:18, 1 Kings 17:24, 2 Kings 4:7, 2 Kings 4:9, 2 Kings 4:22, 2 Kings 6:10, 2 Kings 6:15, 1 Chronicles 23:14, 2 Chronicles 8:14 spake: Numbers 16:28, 2 Samuel 23:2, Micah 3:7, Luke 1:70, 2 Timothy 3:15-17, 1 Peter 1:11, Revelation 19:10 by the Holy: Mark 12:36, Acts 1:16, Acts 3:18, Acts 28:25, Hebrews 3:7, Hebrews 9:8, Hebrews 10:15 Numbers 11:25 - they prophesied 1 Samuel 2:27 - a man 2 Chronicles 15:1 - the Spirit Nehemiah 9:20 - good Nehemiah 9:30 - by thy spirit Psalms 45:1 - tongue Psalms 89:19 - Then Psalms 116:10 - therefore Psalms 119:140 - pure Isaiah 1:1 - saw Jeremiah 2:1 - the word Jeremiah 30:2 - General Jeremiah 50:1 - Jeremiah Ezekiel 35:1 - General Hosea 1:1 - word Joe 1:1 - word Amos 2:11 - I raised Haggai 2:1 - the prophet Zechariah 7:12 - sent Matthew 10:20 - but Matthew 22:43 - General Luke 1:67 - filled Luke 2:25 - Holy Ghost John 14:26 - Holy Ghost Acts 2:4 - as Acts 2:30 - being Acts 3:21 - holy Romans 1:4 - according Romans 3:2 - the oracles Romans 4:3 - what Romans 15:4 - whatsoever 1 Corinthians 12:10 - prophecy 1 Thessalonians 4:8 - who Hebrews 1:1 - at Hebrews 11:32 - the prophets Revelation 22:6 - the holy2 Peter 1:21 The thoughts of the pre­ceding verse are continued. Will of man is used in the sense of “private interpretation.” meaning that the prophecies ’ ere not the production of mere human beings. Instead, they spoke as by inspiration of the Holy Ghost. For (gar). The reason for the previous statement that no prophet starts a prophecy himself. He is not a self-starter. ——————————————————————————– Came (ηnechthη). First aorist passive indicative of pherτ (2 Peter 1:17-18). ——————————————————————————– By the will of man (thelηmati anthrτpou). Instrumental case of thelηma. Prophecy is of divine origin, not of one’s private origination (idias epiluseτs). ——————————————————————————– Moved by the Holy Ghost (hupo pneumatos hagiou pheromenoi).

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