2 Peter 1

Guy N. Woods Commentary On 2nd Peter 1SECTION 2 Peter 1:1-2 2 Peter 1:1 —Simon Peter,— In the first epistle, the author designates himself by the name “ Peter” only; here, he joins to that designa­tion the Jewish name Simon by which he was known when called into the service of the Lord. See 1 Peter 1:1 and comments there­under on the significance and origin of the names of the apostle.

2 Peter 1:1 —A servant and apostle of Jesus Christ,— While this precise reference is peculiar to Peter, Paul uses a similar one in Titus 1:1. “ Servant” is, literally, “ bond-slave” (doulos), one who “ gives himself up wholly to another’ s will” (Thayer), i.e., devotion to the utter disregard of one’ s own interests. The word “ apostle” indi­cates the sphere of service into which the devotion led him. See the word fully explained in the comments on 1 Peter 1:1. 1. 2 Peter 1:1 —To them that have obtained a like precious faith with us—“ With us” embraces the Jewish Christians; “ to them,” the Gen­tile Christians. “ Like precious” is, more accurately, “ equally pre­cious,” thus indicating that the “ faith” which had been made avail­able to the Gentiles admitted them to the same precious privileges vouchsafed to the Jews. “ Faith” in this passage is not subjective; it does not refer to belief; it is objective, being synonymous with the gospel. It is used here in the same sense as in Galatians 1:23, where it is said that Paul preached “ the faith” he once destroyed. This conclusion follows from the fact that the verb “ obtained” (lagchano) denotes that which is received by lot, by fortune, by divine appointment, and not through human exertion or merit The word is translated “ lot” in Luke 1:9, “ portion” in Acts 1:17. In the righteousness of our God and the Saviour Jesus Christ:—“ Righteousness” here is the righteous dealing of God in providing equal blessings for both Jew and Gentile in Christ. (Acts 15: 9.) Righteousness is an essential attribute of God; whatever he does is right. (Acts 10:34.)

2 Peter 1:2 —Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord;—See comments under 1 Peter 1:2. “ Knowledge” in the text is not translated from the ordinary Greek word for knowledge—gnosis— but is from epignosts, knowl­edge toward an object, ever maturing, but never matured. Grace and peace are multiplied— made to abound— in this knowledge. It involves much more than the possession of facts; it includes the idea of deep and loving contemplation of matters too profound for complete mastery. The word often occurs in the New Testament.

TO GROWTH IN GRACE2 Peter 1:3-11 2 Peter 1:3 —Seeing that this divine power hath granted unto us all things that pertain to life and godliness,—These words are to be closely construed with verse 2. On our part there is no occasion for alarm that we will not be properly supplied seeing that all things pertaining to life and godliness have been granted us. “ Life” refers to the spiritual vigor which the soul possesses; “ god­liness” to the conduct necessary to preserve and maintain it. This verse is a clear affirmation of the sufficiency of God’ s revelation to man, as well as an unmistakable assurance that every need of every kind will be supplied.

2 Peter 1:3 —Through the knowledge of him that called us by his own glory and virtue;—“ Knowledge” here is from the same word as in verse 2. This grant of all things needful is supplied through this knowledge. (John 17:3.) The manner in which Christians are called by his glory and virtue is explained by Paul in Ephesians 1:17 ff. 2 Peter 1:4 —Whereby he hath granted unto us his precious and ex­ceeding great promises;— It is through the glory and the virtue mentioned in the preceding verse that these precious and exceeding great promises have been vouchsafed to man. The promises are precious because of what they mean to the human soul; and they are exceeding great because they include forgiveness, peace, the promise of eternal life and a share in the divine nature.

2 Peter 1:4 —That through these ye may become partakers of the divine nature, having escaped the corruption that is in the world by lust.— The word for “ partakers" (koinonoi) is, literally, “ sharers," “ partners," and points to the relationship which Christians sustain to the Lord. By availing themselves of these precious and exceed­ing great promises they are privileged to share in the divine nature — the holy character which God possesses. The chastening and disciplining to which children of God are subjected in this life is for the purpose of enabling them to be “ partakers of his holiness." (Hebrews 12 Hebrews 10.) Man was originally created in the image, and after the likeness, of God (Genesis 1 Genesis 26) ; but this image and rational likeness was lost in the fall. It is restored to man in the transfor­mation which occurs in conversion. (2 Corinthians 3:18; Colossians 3:10.) “ Having escaped the corruption that is in the world through lust,” is, in the Greek text, “ having escaped from the corruption that is in the world in lust." The meaning is, that corruption is in the world; it operates through lust; and only those who are partakers of the divine nature escape its ravages. The second clause of the verse sets forth the positive side of Christianity; the third, the negative side.

2 Peter 1:5 —Yea, and for this very cause adding on your part all dili­gence,— An exhortation based on premises drawn from verse 4. “ Because of the precious and exceeding great promises which are yours, be adding on your part all diligence." “ Adding on your part" translates a remarkable word (pareisenegkantes) occurring nowhere else in the Greek Testament, and meaning, literally, “ bringing in by the side of.” The term indicates the comparative unimportance of man’ s participation in his salvation by suggesting that his part is merely contributory, “ brought in by the side of what God does,” and yet is absolutely essential, since God’ s part is done only on condition that man complies with his. In view of the absolute necessity of man’ s contribution by the side of what God does, Peter admonishes “ all diligence.” “ Diligence” is from spoude, to hasten. All children of God are thus exhorted to hasten to bring in their part, though small and insignificant compared with what God does for us, in order that they may avail themselves of the blessings which the Father has made available to them. That in which diligence is particularly enjoined follows.

2 Peter 1:5 —In your faith supply virtue;—“ Without faith it is impossi­ble to please God” (Hebrews 11:6); hence, it is the foundation and the source from which all other duties spring. The word “ supply” (from the Greek epichoregeo) is highly suggestive and interesting in the implications which follow from its origin. Originally it meant to found and support a chorus, to lead a choir, to keep in tune, and then, to supply or provide. As here used, the graces which adorn the Christian’ s character are to be chorused into a grand symphony to the delight and pleasure of him who fashioned and made us for his own good pleasure. It will be seen that there are eight of the graces, and that they thus form an octave of soul tones, the first being faith, the. last love, an octave higher. When these are harmonized and played on by the divine Spirit, dishar­mony disappears and life’ s discords vanish. How we should re­joice that we have been privileged to provide such an instrument in the hand of our God!

“ Virtue” (arete) which faith supplies is courage and soul vigor, the manliness and the determination to do that which is right.

2 Peter 1:5 —And in your virtue knowledge;—As faith is to supply vir­tue, virtue is to supply knowledge, knowledge is to supply self­control, and so through the entire list of graces mentioned. Each thus becomes an instrument by which that which follows is to be wrought out and perfected. “ Knowledge” (gnosis) is the discrimi­nation indicated in Ephesians 5:17 and Hebrews 5:14. This knowledge is gained by, and grows out of, the practice of virtue.

2 Peter 1:6—and in your knowledge self-control—The familiar “ tem­perance” of the King James’ Version has properly given way to the more accurate rendering “ self-control.” The word is derived from en and krates, “ one who holds himself in.” It denotes self-govern­ment, discipline, the ability of one to control his own life. It is ac­quired through the exercise of discernment, the knowledge by which one differentiates between right and wrong, and thus develops from it. One possessed of such knowledge and being thus equipped to identify evil is able to avoid it. 2. 2 Peter 1:6 —And in your self-control patience;—The word translated patience here is more nearly endurance, inasmuch as it suggests somewhat more than mere resignation to life’ s difficulties. It in­cludes the idea of positive resistance of evils and a stedfast bearing up under them. Self-control leads to and perfects patient endur­ance, because only those who discipline themselves are able to endure patiently the trials of life.

2 Peter 1:6 —And in your patience godliness;—“ Godliness” (eusebeia) is humble reverence and deep piety toward God. Often unbelievers manifest a stoical patience toward the adversities of life, but with­out the motive which springs from respect and devotion toward God. Patience is approved only when it results in submission to the burdens of life for the sake of pleasing the Father. The desire to be godlike is the motive from which all our actions should origi­nate, and without which there can be no acceptable service ren­dered to God.

2 Peter 1:7 —And in your godliness brotherly kindness;—“ Brotherly kindness” is from the Greek word philedelphia, literally, love of the brethren. As God is our Father, his children are our brethren, and the obligation to love them is clear and explicit: “ And whoso­ever loveth him that begat loveth him also that is begotten of him.” (1 John 5:1.)

2 Peter 1:7 —And in your brotherly kindness love.—A warmhearted af­fection for the brethren is to lead to love, love not only for the brethren, but for all men, love— the crown and jewel of all graces.

‘‘ And the greatest of these is love." (1 Cor. 13: 13.) Its right to occupy this foremost position among all the graces is further evidenced by Paul to the Colossians: “ And above all these things put on love, which is the bond of perfectness." (Col. 3: 14.)

It is important to observe that it was the apostle’ s intention to indicate that each of these graces grows out of, and is produced by the one which precedes it. Before each grace mentioned, the verb “ supply” is to be understood. Each creates and makes possible the next; each tempers and makes perfect that which goes before it. The preposition in which he attaches to each indicates that the grace which follows is included in the one which precedes it, and is thus produced by it. The list of graces enumerated may be ana­lyzed as follows: (1) Those which are necessary to form the Chris­tian character: virtue, knowledge, self-control, patience; (2) that which reveals the follower of Christ to be a servant of God (godli­ness), a member of the family of God (brotherly kindness), and well disposed toward all men (love). From this we learn that no grace can stand alone; each is possessed only as it is able to pro­duce and make permanent in the life of others without which the Christian character cannot exist.

2 Peter 1:8 —For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ.—“ Are yours" is a better translation than the “ in you” of the King James’ Version, since the verb conveys the idea of a permanent possession rather than a mere indwelling of the graces designated. These graces are to become an integral part of Christian character and to reproduce themselves in the manifold acts of the Christian life as they “ abound" (better, multiply) to that end. Thus activated, one is neither idle nor unfruitful; the trend of his life is toward the “ full knowledge" (epignosis) of the higher life of the spirit. Thus full, or complete, knowledge is the goal toward which all Christian service tends, and which may be reached in no other way. Either one abounds in good works, or his life is idle and fruitless. There is no alternative.

2 Peter 1:9 —For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.——“ For” is causal and indicates the sequence of thought intended by the apostle. We are to possess the Christian graces and allow them to multiply in good works unto the knowledge of Christ, for if we do not do so we suffer an impairment of sight making it im­possible for us to discern the most elementary matters of the Chris­tian life. The words “ seeing only what is near” are from the Greek muopadso, and used of one who is able to see only by constantly blinking his eyes and keeping them partially closed. One so af­flicted closes his eyes, not to keep from seeing, but in order that he may be able to see, his myoptic condition rendering him unable to look directly into the’light. Thus hindered in his vision, distant objects are to him indistinct, and he sees only that which is near. In this figurative fashion Peter pictures for us the man deficient spiritually and hence able to see only the things about him— the world and its affairs— having lost the power to look into the future and see by faith beyond the gate of life eternal.

Such a one has forgotten the cleansing he received from his old sins when he was baptized (Acts 2:38 Acts 22:16; 1 Peter 3:21), because he is no longer influenced by such recollection. His atti­tude is so much the same as before he was baptized that he regards himself as in his original condition of sin. The words “ having forgotten” are from an unusual phrase, occurring only here in the New Testament, lethen labon, signifying “ having received or ac­cepted forgetfulness.” By a voluntary act such a one has adopted an attitude of forgetfulness toward his former obedience. The meaning is that one who does not supply in his faith the graces mentioned accepts a situation in life wherein he disregards the fact that he was once purged (cleansed, forgiven) of his sins.

2 Peter 1:10 —Wherefore, brethren, give the more diligence to make your calling and election sure:—“ Wherefore,” i.e., in view of the matters set forth in verses 5-9, “ give the more diligence . , .” “ Diligence” here, as in verse 5, means “ to hasten,” and the exhor­tation is to more (mallon) haste, greater zeal and earnestness in the pursuit of those qualities essential to the Christian life. The infinitive to make is significant, and is translated, not from poiein, absolutely to make or do a thing man is incapable of, respecting his salvation, but from poiesthai, present middle infinitive, to make or to do for one’ s self. Unable to fashion a plan by which to save himself, man may and must comply with God’ s plan in order to his salvation. Salvation is indeed a “ calling” and an “ election” ; it is God who calls and elects; but he calls by his gospel (2 Thessalonians 2:13-14), and he elects only those who place themselves in the way of salvation through obedience to his will (Matthew 7:21). Election and calling never operate to destroy the free agency of man. God’ s grace is not irresistible; man may make it void (Galatians 2:21) and receive it in vain (2 Corinthians 6:1).

God’ s calling is the invitation (klesis); the election (ekloge) is man’ s acceptance. This calling and election is to be made sure (actually, secure), and this is done through human instrumentality. Here is a thorough and decisive refutation of the doctrine of the impossibility of apostasy. It is impossible to make secure that which has never been in doubt.

2 Peter 1:10 —For if you do these things, ye shall never stumble:—“ If,” i.e., on condition that you do these things— supply in your faith the graces hereinbefore enumerated. Those who thus do have an ef­fective defence agains falling; they shall never stumble (ptaio, to strike one’ s foot against an object and fall).

2 Peter 1:11 —For thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.—The verb “ supplied” is translated from the same word as “ sup­ply” in verse 5, where see comments. There is a designed corre­spondence between the words “ supply” and “ abound” in verses 5 and 8 and the words “ supplied” and “ richly” here. We are to supply the virtues mentioned, and God will supply the entrance into the eternal kingdom; we are to abound in these graces and he will richly provide his part. The kingdom is styled “ eternal” be­cause it will never end. The blessings which it contains will never fail. Because it is described as the kingdom “ of our Lord and Saviour Jesus Christ,” we are not to conclude that Christ wijl reign as king over it after the second coming.

At the end of this, the Christian dispensation, and following the resurrection and the general judgment he will abdicate in favor of his Father: “ But each in his own order: Christ the firstfruits; then they that are Christ’ s at his coming. Then cometh the end, when he shall de­liver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power.” (1 Corinthians 15:23-24 -) “ Kingdom of our Lord . . .” is genitive of the agent, and not of possession, and it designates the kingdom which was esta- lished through his direction on the first Pentecost following his resurrection.

It is styled “ eternal” because it shall stand forever.SOURCE OF THEIR 2 Peter 1:12-21 2 Peter 1:12 —Wherefore I shall be ready always to put you in remem­brance of these things, though ye know them, and are estab­lished in the truth which is in you.—The meaning, in the light of the connection in which the verse appears is, In order that the blessings and privileges of Christ’ s kingdom may be yours, I shall not fail to exhort you with reference to those duties and responsi­bilities which you sustain, though you are aware of them and are established in the truth. There are two distinct phases in the Christian ministry: (1) preaching the gospel to the untaught and (2) exhorting those who have been taught to greater faithfulness and zeal in the matters which they have received. Man is by nature very prone to forget the lessons of the past, and truth once received may become dim and indistinct to those whose hearts incline toward the world. There is therefore a weighty responsi­bility upon those who preach and teach the word to be tireless in exhorting to greater fidelity and devotion to the cause which they have espoused. The only guarantee against apostasy is ceaseless vigilance against error and constant instruction of those who have received the truth.

2 Peter 1:13 —And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance;—His obligation to stir them up by putting them in remembrance of their duties was a continuing one and would terminate only with his death. The “ tabernacle” to which he refers is used figuratively of his fleshly body. By implication, the word suggests the immortality of the soul, the transient nature of this earthly existence, and the ease with which the spirit throws aside at death its tenement of clay. Paul refers to the body by this term (2 Cor. 5: 1-4), and as Peter does here and in the verse which follows, mixes the figure by re­ferring to the body as a building (tabernacle), and then as a gar­ment which must be put off. 2 Peter 1:14 —Knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me.— The familiar King James’ rendering, “ knowing that shortly I must put off this my tabernacle,” makes the apostle to say that the time of his departure draws near and that death was rapidly approaching. The Revised Version more correctly conveys the meaning of the original text. He did not say that he must soon put aside his tabernacle, but that the putting off, when it did come, would be sudden and swift. The verb “ signified” is translated from a Greek aorist and indicates a definite time in the apostle’ s mind when this information was revealed to him. In John 21:18-19, the Lord had said to him: “ Verily, verily, I say unto thee, When thou wast young, thou girdest thyself, and walkest whither thou wouldest: but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Now this he spake, signifying by what manner of death he should glorify God.” While this text refers primarily to the swiftness with which death would come, Peter was by now an old man and must have known that in the natural order of events death could not be far distant. 2 Peter 1:15 —Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.—In the word “ diligence” of this verse the apostle looks back to verse 10. As he had urged diligence upon them, he would not be for­getful to exercise the same in their behalf by leaving an inspired record of instruction for their continued edification after his death. Two words of great significance occur in this section relating to the genuineness of the epistle of Second Peter. Skene, translated tabernacle, and exodus, decease, occur in the narrative of the trans­figuration. (Luke 9:31.) Peter was present and powerfully impressed with the events there occurring, and in the use of these terms he gives an undesigned guarantee of the genuineness of the record and the authenticity of the matters recorded.

2 Peter 1:16 —For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eye-witnesses of his majesty.— In the verses immediately preceding this, Peter wrote of the things which he was doing; here, he passes from the singular “ 1” to the plural “ we” as he describes matters which involved not only himself, but the other apostles, James and John. (Matthew 17:1-8; Mark 9:2-9; Luke 9:28-36.) The verb “ follow” in the text, from the com­pound exakolouiheo, means to take the lead and follow the direc­tion of another; and as here used with the negative, is highly sig­nificant in that in it the writer clearly disavows secondhand sources of information regarding that about which he was testifying, af­firming instead that he and those with him were eyewitnesses. “ Fables” (muthoi) are myths, legends, fictitious stories without basis of fact. The words “ cunningly devised” are from the verb sophizo, to invent artificially, to devise artfully. Thus, in making known the power and coming of the Lord, the apostles were not influenced by men who had deceived them by skillfully told ficti­tious stories, but were themselves eyewitnesses of the things al­leged. The word translated “ eye-witnesses” (epoptes) was cur­rent at the time Peter wrote of those who were initiated into the highest order of mysteries of the heathen religions Such were styled “ beholders” (from the word epopteuo) from the fact that they had attained to the highest degree possible. This word the apostle adopted to indicate that he, along with James and John, had been admitted to the highest degree of evidence in being privileged to see with their own eyes the glory and majesty of the transfigured Saviour.

The manner in which the power and coming of the Saviour were revealed was both oral and written. This was a familiar theme both in their writing and in their preaching, and the New Testament is filled with it. (Matthew 24:3; 1 Corinthians 15:23; 1 Thessalonians 2:19, etc.) The apostle had written of the matter in his first epistle. (1: 7, 13; 4: 13.) The “ coming” referred to is his second advent (parousia, presence) when he shall judge the living and the dead. (Matthew 25:31-46.)

2 Peter 1:17 —For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased:—The “ honor” which was conferred upon him was the announce­ment which came from heaven that he was God’ s Son; and the “ glory” he experienced was the transfiguration he underwent when his face shone above the brightness of the Syrian sun. The “ ma­jestic glory” from which the Voice which acknowledged his deity was borne was the Shekinah, the visible presence of Grod. In the Greek translation of Deu 33:26, God is described as “ the majes­tic One of the firmament.” The Voice which was heard was God speaking, and it came from his divine presence.

Affirmed in the announcement was (a) the deity of Jesus; (b) his relationship to God; (c) the intimacy which obtained between God and his Son; and (d) God’ s good pleasure in Jesus. The tense of the verb in the latter clause of this verse emphasizes that this pleasure had existed from all eternity. (Cf. Matthew 3:17 Matthew 12:18.)

2 Peter 1:18 —And this voice we ourselves heard borne out of heaven, when we were with him in the holy mount.— To emphasize the personal connection which he and James and John sustained to the events which he relates, Peter repeats the pronoun and makes it emphatic: this voice we ourselves— and no other— heard. Further, it was when they were with him that the events he records tran­spired, thus making them personal witnesses of that recorded. It is styled a “ holy mount” because of the significance of the events there occurring. (Cf. “ holy hill of Zion,” Psalms 15:1; “ holy ground of Horeb,” Exodus 3:5.) The exact location and identity of the mount of transfiguration is unknown. The context places Jesus in the vicinity of Mount Hermon shortly before this time (Matthew 16:13 Matthew 17:1), though the later tradition is that he was transfigured on Mount Taber. The location, at this date, cannot be definitely determined.

2 Peter 1:19 —And we have the word of prophecy made more sure; whereunto ye do well that ye take heed,—The “ word of proph­ecy,” literally, “ the prophetic word” (ton prophetikon logon), re­fers to the revelations received and recorded by the Old Testa­ment prophets. (Verse 21.) The apostle thus affirms, “ And we have the prophetic word more sure.” More sure than what? Many expositors assume that the comparison which the apostle draws is between the transfiguration scene which he had witnessed during the personal ministry of Christ and the prophetic word which he mentions, thus making him to say that these prophecies were more convincing and constituted better evidence of the deity of Jesus than that which he had just related concerning his expe­riences in the “ holy mount.” Such was the view of the King James’ translators, hence their rendering, “ We have also a more sure word of prophecy.” Had the apostle been writing exclu­sively of others, it is barely possible that he might have intended to convey such an idea; it will, however, be seen that he includes himself— in the personal pronoun we— among those who have the prophetic word more sure. It is inconceivable that Peter could have regarded any evidence, whatever the source, as more con­vincing than that which he received on the occasion of the Lord’ s transfiguration. He saw the light above the brightness of the noonday son flash about the Saviour. He looked upon the trans­figured face of his Lord with his own eyes. He witnessed the appearance of Moses and Elijah, and was so enraptured with the scene that he wanted to build three tabernacles there.

He heard the Voice from heaven identify Jesus as deity. Surely no word of Isaiah, Jeremiah, Daniel, or other Old Testament prophet could have supplied more irrefutable and convincing evidence than this.

A more reasonable and satisfactory view— and that which the American Standard Translators adopted, as their translation indi­cates— is that the word of prophecy was made more sure and fur­ther confirmed by that which he had witnessed, and which he was, in turn, passing on to his readers. Being additional evidence, it would serve to strengthen, to corroborate, and to make more sure the faith already existing which, in the final analysis, was based on the testimony of the Old Testament prophets. The transfiguration scene confirmed the testimony of these prophets concerning the deity of Jesus, and established more clearly the relationship which obtains between God and his Son. The testimony of these proph­ets was thus made more sure by that which Peter, James, and John had witnessed in the holy mount, and which Peter was then recit­ing. “ Whereunto" is dative of the relative and refers to the pro­phetic word. To this prophetic word Peter’s readers would do well to take heed. “ To take heed" is, literally, to give attention to, to fix the mind upon. The participle (prosechontes) is present, hence suggesting continuous and uninterrupted action, “ Where­unto ye do well to keep on taking heed . . .” The testimony which he had given regarding the transfiguration was not designed to supplant the evidence which the prophets supplied of the deity and identity of the Lord, but to confirm and strengthen it. 2 Peter 1:19 —As unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:—The term translated “ dark place" is that which denotes a squalid, filthy, and dark dun­geon, a fitting description of the condition which characterizes men without the light of truth. Into such a world the lamp of prophecy sheds its light bringing hope and cheer. To such a lamp Peter’s readers were to look “ until the day" should dawn through the gloom of night and the day star (Christ) should shed its full bril­liance upon them. It is not likely that there is any reference here to the second coming of Christ. The meaning is rather that as darkness flees before the light, so the gloom of a sinful world fades as the daystar is allowed to throw its light upon the heart. As the appearance of the daystar heralds the approach of day, so the reception of the prophecies— confirmed by the story of the transfig­uration— would light up the gloom of the world and bring happi­ness to all who allow themselves to be bathed in its refulgent beams. 2 Peter 1:20 —Knowing this first, that no prophecy of scripture is of private interpretation.—The words “ knowing this first" would be better rendered “ this first understanding . . As a primary requisite to the study of prophecy, it must be recognized that it is not of “ private interpretation." “ Prophecy of scripture" refers to all prophecy whether in the Old Testament or the New. The verb “ is” in this passage is of significance and sheds much light on the meaning of the passage. It is translated from the verb ginomai, to become, to spring into being, and not from the simple and ordi­nary eimi, is. The meaning is, No prophecy comes or springs into existence by means of private interpretation. “ Private" (idias) refers to that which is peculiarly one’ s own; and “ interpretation” is from epUusis, explanation, exposition. It follows, then, that no prophecy of the scripture came into existence merely as the result of the prophet’ s own personal explanation, but originated, as he points out in the verse which follows, by holy men of God who were influenced by the Holy Spirit. Since the prophecy of scripture is not a product of those who delivered it, nor did it originate as expositions of their own intellects, but came by the inspiration of the Spirit of God, Peter’ s readers would indeed do well to give heed thereto, “ as unto a lamp shining in a dark place." Catholics, in an effort to support their doctrine of the right of the pope to interpret all scripture for them, cite this passage for the purpose of showing that it is impossible to understand the Bible without infallible aid. Their effort in this is reduced to an ab­surdity ; for, either (a) one can understand this passage, and their contention is shown to be false; or (b) if it is impossible to under­stand any scripture unaided, then one cannot understand this passage, and they stand guilty of admitting as evidence that which they concede is impossible to understand. If one can understand this verse, their theory is false; if one cannot understand it, how do they know that it teaches that one cannot understand the scrip­tures? The private interpretation refers, not to those who read the prophecy, but to those who delivered it— the prophets them­selves. The passage teaches nothing about men interpreting or explaining the scriptures, but deals exclusively with the manner in which the prophets received and delivered the messages for which they were instruments in the hands of God. Often they themselves did not understand the significance of the things which they spoke. (1 Peter 1:10-12.)

2 Peter 1:21 —For no prophecy ever came by the will of man; but men spake from God, being moved by the Holy Spirit.—“ For” (gar) introduces the reason for the statement of the preceding verse, that no prophecy of scripture had its origin in the prophet’ s own mind. Instead, it is affirmed that (a) men spake from God; and (b) those who thus spake were moved by the Holy Spirit. “ Moved” is from pheromenoi, present passive participle of phero, to bear; hence, to be borne along as a sailing vessel before the wind. The prophets are thus declared to be passive instruments in the hand of God, being directed in what they wrote by the Holy Spirit. Since the prophecies are not of human origin; since they did not originate in the will of man; and since they were delivered by men of God who spake as they were moved by the Holy Spirit, they have the weightiest possible claims on our reverence, our most serious con­sideration and prayerful study. 2nd Peter Chapter OneVerse 1 PETER’S SECOND 1 The keynote of this whole epistle is knowledge (2 Peter 1:2-3 2 Peter 1:5-6 2 Peter 1:8; 2 Peter 2:20-21; and 2 Peter 3:18); but it is a very special kind of knowledge which is meant. The Greek word is [@epignosis], that is, precise and correct knowledge.[1] It is the real or genuine knowledge, founded upon the word of God, not the knowledge that is falsely so-called. This chapter, after the signature, greeting and salutation (2 Peter 1:1), gives the basis, and in a sense, the nature and location of this saving knowledge, contained in the exceeding great and precious promises (2 Peter 1:2-4), the growth of the Christian in this true knowledge (2 Peter 1:5-11), a mention of Peter’s concern for the perpetuation of this priceless knowledge (2 Peter 1:12-15), and the inerrancy of the sources of this wonderful saving knowledge (2 Peter 1:16-21). ENDNOTE: [1] Stephen W. Payne, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 990. Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in righteousness of our God and the Saviour Jesus Christ: (2 Peter 1:1) Simon Peter … This inclusion of Peter’s original name, along with the one the Lord had given him is significant. “If a forger had been writing in Peter’s name, he would have begun almost certainly by copying Peter’s name from the first epistle,"[2] where it reads simply, “Peter, an apostle of Jesus Christ.” Why did Peter use this double name? Barnett thought it was due to “Peter’s resumption in his old age of the name familiar to his youth”[3] and besides this, there is the additional factor of the entire epistle having been written in the full contemplation of impending death. A servant … The Greek word behind this is [@doulos],[4] the same word also used by Paul in Romans 1:1; Philippians 1:1; Titus 1:1, etc. It means slave, but due to the sinister connotations of that word, it is better rendered servant, as here. It is quite revealing that, despite the Greeks having two words for slave, the apostles always used [@doulos]. The other word ([@andrapoden]) means persons captured in war and sold as slaves; but [@doulos] means one born into slavery.[5] It was by virtue of the new birth that the apostles, and all Christians, became slaves of Christ. And apostle of Jesus Christ … This is the highest title that Peter claimed, the highest that he could have claimed, and it has reference to his official status as a representative of Christ fully endowed with plenary authority. To them that have obtained a like precious faith with us … The word “obtained” here means properly to “obtain by lot, as in Luke 1:9."[6] This word is rare in the New Testament but does occur in Peter’s speech (Acts 1:17). The word for “like precious” is found only here in the New Testament, but strongly suggests 1 Peter 1:7; and, as Caffin said, “shows a correspondence with that epistle."[7] There are many other such close resemblances in this epistle with the first and with Peter’s speeches in Acts, affording strong evidence of its Petrine authorship. The meaning of the whole clause is, “Those who, whether Jews or Gentiles, held a faith like that held by Peter,"[8] in short, all true Christians. In the righteousness of our God and the Saviour Jesus Christ … This is none other than the “righteousness of God in Christ (Romans 3:22), meaning the perfect faith and perfect obedience of the Son of God, which are in fact the sum total of all the righteousness ever achieved upon earth. All of the apostles, as well as all Christians, were saved by the righteousness of God in Christ; and it is available only “in him.” As David H. Wheaton noted, “Though an apostle, he is still a sinner in need of the righteousness of … Jesus Christ, as much as the newest convert."[9]Of our God and the Saviour Jesus Christ … The ASV is obviously wrong in this rendition, for it should read, “Our God and Saviour Jesus Christ,” as in other versions.

There are at least a dozen examples in the Greek New Testament of the title “God” being ascribed to Jesus Christ, as in Hebrews 1:8, etc. For a list of these, see in my Commentary on Hebrews, p. 31. The words of Jesus Christ himself demand our understanding of him as a member of the Godhead. His promises of eternal life, of raising the dead, of judging all people, of being with his church to the end of the world, and countless others, have no meaning whatever apart from his oneness with the Father in heaven. It is a gross mistake to suppose that the Christians initiated this conception in response to the blasphemous titles flaunted from the imperial throne by the worst of men. It is true that they did extol and flaunt this title of their blessed Lord Jesus Christ; but it was not one they invented; it was one they had learned from him. [2] William G. Moorehead, International Standard Bible Encyclopedia (Chicago: The Howard-Severance Company, 1915), p. 2356. [3] Albert E. Barnett, The Interpreter’s Bible, Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 167. [4] Eldon R. Fuhrman, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 320. [5] Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), p. 181. [6] B. C. Caffin, The Pulpit Commentary, Vol. 22,2Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 1. [7] Ibid. [8] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 590. [9] David H. Wheaton, The New Bible Commentary Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1252. Verse 2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord;Grace to you and peace … These words are similar, in fact, identical with the greeting used by Paul, upon which frequent comments have been made throughout this series. In the knowledge of God … This is that special kind of knowledge noted in the chapter heading. Concerning it, Moorehead said: This is the knowledge that rests on fact, that comes to the believer as something supernatural, as being communicated by the Spirit of God, and therefore is true and complete.[10]Peter’s introduction of the subject of this accurate and complete knowledge here at the very outset “anticipates the attack that is coming upon the godless speculations of the false teachers in chapter 2."[11]Some scholars once thought that Peter’s attack against the false knowledge of the Gnostics required a hate dating of the letter; but it is now known that the types of gnosticism refuted by Peter were prevalent in apostolic times, and that there is no reason whatever for dating the epistle outside the lifetime of its author. [10] William G. Moorehead, op. cit., p. 2357. [11] Alfred Plummer, Ellicott’s Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 444. Verse 3 seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue;The true basis of saving knowledge is in God through Christ, who granted to the apostles full and complete knowledge of everything that pertains to life and godliness. The blessed promise of Christ that the Holy Spirit would guide the apostles into “all truth” is certainly in the background of the statement here. The significance of this is seen in the fact that all subsequent “revelations” so-called, are relegated to the status of not pertaining to life and godliness. The very fact of the saving knowledge delivered through the apostles being complete (as Paul also said in 2 Timothy 3:17), effectually denies the need of any subsequent information bearing upon life and godliness. In the light of this truth, what must be thought of the claims of a Mary Baker Eddy or Joseph Smith, or of any others claiming to add anything to the word of God? His divine power … Zerr thought that inasmuch as salvation is the subject matter here, “Divine power refers to the gospel, for Romans 1:16 declares that the gospel is the power of God unto salvation”;[12] and this is certainly true. Hath granted unto us … “The us here points back to ours of verse 1 and refers to the apostles of Christ."[13] Also, Macknight’s beautiful paraphrase of the thought here stresses the same idea: “Certainly God’s divine power has gifted to us, the apostles of his Son, all things necessary to bring mankind to a godly life."[14]Life and godliness … The “life” here means eternal life, ever the principal concern of New Testament writers. “Godliness” is from a word occurring four times in this letter and also in one of Peter’s speeches (Acts 3:12).[15] It was also used by Paul in the letters of the second imprisonment, being therefore apostolic, and not “a late first century word” as once alleged. [12] E. M. Zerr, Bible Commentary, 2Peter (Marion, Indiana: Cogdill Foundation, 1954), p. 268. [13] Raymond C. Kelcy, The Letters of Peter and Jude (Austin, Texas: R. B. Sweet Company, 1972), p. 119. [14] James Macknight, Macknight on the Epistles, 2Peter (Grand Rapids, Michigan: Baker Book House, reprint, 1969), p. 523. [15] B. C. Caffin, op. cit., p. 2. Verse 4 whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.Whereby … “This refers to the things mentioned in the previous verse, meaning that it was through those arrangements,"[16] of the apostles being guided into all truth, etc., that all Christians have the privilege of partaking of the divine nature. Partakers of the divine nature … As Strachan put it, “In Christ we are made partakers of the divine nature."[17] The whole scheme of redemption is beautifully epitomized in this. Through their primary obedience to the gospel of Christ, Christians are added to Christ’s spiritual body, inducted “into Christ,” and “in him” sharing his perfection, his righteousness, his death, and all the glorious benefits of being in him. [16] Albert Barnes, Barnes’ Notes on the New Testament, 2Peter (Grand Rapids, Michigan: Baker Book House, 1953), p. 219. [17] R. H. Strachan, Expositor’s Greek Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 126. Verse 5 Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge self-control; and in your self-control patience; and in your patience godliness; and in your godliness brotherly kindness; and in your brotherly kindness love.In these verses there are two links with the first epistle: (1) virtue is found in 1 Peter 2:9, and (2) brotherly kindness occurs in 1 Peter 1:22 1 Peter 3:8.[18] Also, there is another word of very great interest in the passage, the one here rendered “supply,” which comes from a word suggesting lavish provision, the word [@epichorigeo],[19] and “used in classical Greek to describe the munificence of rich citizens who would finance a theatrical performance or fit out a warship for the state they loved."[20] It had a special reference to the abundant supplies provided for a chorus, a term which is derived from this word, as is also choreographer. From this, it is suggested that Peter’s list here is a chorus of Christian graces, the manner of his linking each with the others being like their holding hands! All diligence … The Christian life is a working life, diligence meaning ardent application and industry. In your faith … This the Christians already had; but “faith alone” was never considered sufficient for salvation by any of the New Testament writers. Virtue … primarily means courage, a grace particularly needed in the hostile world of the period when Peter wrote. Knowledge … This is a different word from the full knowledge mentioned above, a possession the Christian already had; and it therefore refers to a faithful continuation of their studies. It is also very likely true, as Plummer pointed out that, “Knowledge here means spiritual discernment as to what is right and what is wrong in all things."[21]Self-control … This comes from [@engkrateia], “meaning the ability to take a grip of one’s self."[22] This is one of the great Christian virtues which might be called perfect temperance. Patience … In the New Testament, this word carries the thought of endurance and stedfast continuity in faithful service. Jesus said, “In your patience ye shall possess your souls.” Godliness … (See under 2 Peter 1:3). This is the quality of honoring one’s duties to God, standing in this list even higher than duties to one’s fellow man (listed next). This conforms with the Saviour’s great pronouncement that the first and great commandment is to love God, and the second is to love man (Mark 12:18-30). Important as the love to man assuredly is, it is secondary to the duty of loving God and obeying his commandments. It is amazing that in the culture of the present day, religious duties are relegated to a secondary status, and humanitarian duties have been elevated to the status that really belongs to religious duties. Brotherly kindness … This is from [@filadelfia], founded on the Greek term [@fileo], meaning the love of brothers, or the affection that even an animal has for its young. There is even a higher type of love; and Peter would crown his list with that in 2 Peter 1:7. Love … “This love ([Greek: agape]) is the highest type of love; it is more inclusive than [@filadelfia], and is the kind of love God has for sinful, unworthy men."[23]Moorehead said of this whole list: Paul began his list of the fruits of the Spirit with love (Galatians 5:22); Peter ends his with love. It is like a chain; each link holds fast to its fellow and is a part of the whole. It matters little at which end of the chain we begin … to touch one is to touch all. We are to add all diligence to supply these richly.[24]This great list of virtues is one of the most beautiful and comprehensive passages in the New Testament, reminding one of the procession of the seven deadly sins (by contrast) in Proverbs 6:1 ff. Here there is a magnificent procession of the glorious graces of faith. Before leaving this, it should be noted that there is no mandate in these verses for adding these graces in the particular order of their appearance in the list. As Barnes observed, “The order in which this is to be done is not the point at all."[25][18] B. C. Caffin, op. cit., p. 4. [19] Eldon R. Fuhrman, op. cit., p. 323. [20] David H. Wheaton, op. cit., p. 1252. [21] Alfred Plummer, op. cit., p. 445. [22] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 302. [23] Raymond C. Kelcy, op. cit., p. 123. [24] William G. Moorehead, op. cit., p. 2357. [25] Albert Barnes, op. cit., p. 221. Verse 8 For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ.“It is the necessity of possessing these things enumerated in 2 Peter 1:5-7 and to be achieved at least in part by human effort, that is here stressed."[26]If … How frequently this word appears in the New Testament! suggesting here that in the last analysis, there is a vital and necessary contribution that man himself must make in the direction of his salvation, but in the sense of doing those things without which not even God can save his soul. ENDNOTE: [26] Albert E. Barnett, op. cit., p. 178. Verse 9 For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.Blind, seeing only what is near … The last clause is a limitation on the blindness, showing the kind Peter meant, which was not “total blindness” but myopia, or extreme near-sightedness. MYOPIAAlas, this is the blindness that afflicts all unspiritual souls who sacrifice the hope of eternal life for immediate convenience or pleasure. There are many Biblical examples of persons afflicted with spiritual myopia. (1) Lot pitched his tent toward Sodom, solely because the immediate prospect seemed favorable. (2) The rich man neglected Lazarus begging at his gate, rather than accepting whatever inconvenience of the moment that might have been incurred in his relief. (3) Demas was dazzled by the near-at-hand attractiveness of the present age and forsook Paul (2 Timothy 4:10). (4) The parable of the prodigal son gives another example of one for whom the romantic allure of the “far country” with its short term promise of diversion, pleasure and entertainment, etc., blinded him to the tragedy of ultimate consequences. It is not hard to see that the world still has its share of those who are the spiritual sons of Lot, Demas, the prodigal son, and the rich man of the parable. There is also a spiritual malady exactly the opposite of spiritual myopia except in the one particular of producing the same undesirable consequences. It is spiritual hyperopia, or far-sightedness. It is generally accepted as a compliment when people are told that they are “far-sighted”; but there is a type of far-sightedness that goes much too far: (1) The eyes of a fool are in the ends of the earth (Proverbs 17:24). (2) The one concerned with the mote in his brother’s eye while at the same time being unable to see the beam in his own eye is another example. (3) Hyperopia afflicts the emotions of some who cannot appreciate present blessings, who are restless and dissatisfied even with abundance, because they have set their eyes upon some Utopia, despising all present good in the fevered pursuit of some fantastic Shangrila. Harriet Winslow addressed these lines to sufferers of such a malady: Why thus longing, thus forever sighing, For the far-off, unattained, and dim? While the beautiful all around thee lying, Offers its low, perpetual hymn. (4) Hyperopia also interferes with the work that people should do, making it impossible for those afflicted with it to find anything close at hand to do. Like Sir Launfal, they set their eyes on the ends of the earth, dashing off in pursuit of some great thing to do, while their only opportunity for service and salvation lies ignored and forgotten at their feet. It is this class which Jesus warned with his words, “Inasmuch as ye did it not to one of the least of these my brethren, ye did it not to me” (Matthew 25:45). What far-sighted souls we are! We go in a trance dreaming of worlds to conquer while at our very doors and within our very homes the Master is hungry and sick and in prison! Illustration. At a religious convention in Pittsburg a few years ago, a young woman from a western village sought funds to remain in Pittsburg and do social welfare work. When the committee in charge inquired of the work she had been doing at home, it came out that she had never done anything; and the chairman said, “Young lady, what you need is to learn how to move in your own burg before you move to Pittsburg!” Great spiritual opportunities do not lie at the foot of some Andean rainbow, but here, not upon some nebulous tomorrow, but today and now. As Paul put it: “The word that is nigh thee, in thy mouth, and in thy heart: that is, the word of faith which we preach” (Romans 10:8). “Having forgotten the cleansing from his old sins … “This refers to wrong acts committed prior to baptism, not to inherited depravity of human nature."[27] “Peter is apparently thinking of the one baptism for the remission of sin."[28] This expression is an allusion to baptism."[29] It refers to “the cleansing he received in baptism."[30] “His old sins …” means “those committed before he was purged' in baptism."[31] William Barclay has this: Failure to climb the ladder of virtue is to forget that the sins of the old way of life have been cleansed away. Peter is thinking of baptism. At that time baptism was adult baptism, a deliberate act of decision to leave the old way and to enter upon the new.[32]This passage sheds light on a number of important questions; and the following deductions would appear to be justified: (1) Conversion does not occur until baptism takes place. (2) "Old sins" are totally remitted at the time of baptism. (3) The salvation in this is neither final nor irrevocable. (4) Obedience to the commands of Christ is prerequisite both for cleansing from "old sins" and for the ultimate and eternal cleansing. [27] Ibid., p. 179. [26] B. C. Caffin, op. cit., p. 5. [27] James Macknight, op. cit., p. 528. [28] B. C. Caffin, op. cit. p. 5. [29] James Macknight, op. cit., p. 528. [30] J. R. Dummelow, One Volume Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1050. [31] Alfred Plummer, op. cit., p. 446. [32] William Barclay, op. cit., p. 306. Verse 10 Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble:Calling and election ... are two of the biggest theological words in the New Testament; and this verse is invaluable in the revelation that neither calling nor election is a thing finally and irrevocably determined by God apart from what the Christian himself does. Also, any thought of impossibility as regards a Christian falling away and being lost is far away from the apostle's mind in a statement like this verse. "If" ye do these things! (See under verse 8). As Payne put it: "Note the emphasis on God's initiative and man's response; both are essential, or the Christian may fall (literally stumble)."[33] "All Christians have been called, but they must work out their salvation" (<a href="/bible/parallel/PHP/2/12" class="green-link">Philippians 2:12</a>).[34] We are amazed at the comment of Wheaton, who said, "Peter even hints at the possibility that one can fall from grace!"[35] Reference to Peter's warnings in this letter as a "hint" reminds one of the gang leader in Boston, who when five of his henchmen were shot-gunned to death in the basement of a bar, said, "I believe there is a hint of opposition in this!" [33] David F. Payne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 600. [34] James William Russell, op. cit., p. 590. [35] David H. Wheaton, op. cit., p. 1253. Verse 11 for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ."Here ends the first main section of this epistle which contains the substance of the whole."[36] Plummer commented upon the unanimity with which even the radical scholars admit the authenticity and genuineness of this first section, adding that, "If this stands, it carries with it all the rest."[37] This is true because all of the various threads of the letter are gathered here; and a change of style is amply accounted for by change to new and exciting subjects. The links between the parts are too strong to be severed by such considerations. Richly supplied ... This is from the same word used in verse 5, regarding the provisions supplied for a chorus or theatrical company, indicating overflowing abundance. Into the eternal kingdom ... But were not the Christians of Peter's day already members of the kingdom of the Lord? The answer is affirmative. Paul wrote the Colossians that they had already been translated into the kingdom of the Son of God's love (<a href="/bible/parallel/COL/1/13" class="green-link">Colossians 1:13</a>); and therefore Peter's words here are a reference to the eternal state of God's kingdom, the state of its existence after the resurrection and in the eternal world to come. Entrance into that kingdom, or that phase of the kingdom, is also, in the light of this passage, contingent upon the Christian's response to duty, not that any sinless perfection is required; but there must be, as an absolute minimum, the intention and purpose of obedience. This reference to the kingdom is important in showing that it was everywhere accepted as a foundational Christian doctrine. The fact of references to the kingdom being much more plentiful in the Gospels than in the Epistles does not indicate any rejection of the concept, nor any disappointment with reference to it; but, as Payne said, "It may have been avoided (the reference to the kingdom) for fear that Gentiles would misrepresent it and view Christian teaching as seditious."[38]Of our Lord and Saviour Jesus Christ ... Caffin pointed out that there is an exact "correspondence of the Greek words here with those used in <a href="/bible/parallel/2PE/1/1" class="green-link">2 Peter 1:1</a>," making a very strong argument for the rendition there as "Our God and Saviour Jesus Christ." Before leaving this verse, we should dwell upon the immeasurable confidence inspired by it. Some have misunderstood Peter's reference to the righteous scarcely being saved in <a href="/bible/parallel/1PE/4/18" class="green-link">1 Peter 4:18</a> as a declaration that Christians themselves shall barely be saved at all; but in the light of this verse, it is clear that Peter was speaking about something altogether different in the first epistle. See notes, above, on that and related verses. If only the Christian's response is what it should be, his entrance into the eternal courts of joy shall be as abundant and overflowing as the generosity of those ancient "angels" who lavishly funded a chorus! Praise God for his wonderful word. [36] Alfred Plummer, op. cit., p. 447. [37] Ibid. [38] David F. Payne, op. cit., p. 601. B. C. Caffin, op. cit., p. 6. Verse 12 Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with you.This and the next three verses deal with Peter's purpose in writing this letter, giving glimpses of vital Christian principles at the same time. As Barclay noted, "Peter here says that his people already possess the truth and are established in it." As noted also in 1John, the apostles did not view the Christian community as an inquiring band seeking to know what the truth is, but as a confident, vibrant community in full possession and enjoyment of it. Remembrance of those things ... It is a mistake to view this as a reference restricted to what Peter had already written to those Christians; it is rather a citation of the entire corpus of Christian truth in which they were already established, not merely by Peter's preaching and writing alone, but by that of all the apostles of Christ. Also, there is the principle in view here that requires Christian teachers to keep reminding the saints of truth they already know. As Jesus said, "Go tell John again!" (<a href="/bible/parallel/MAT/11/4" class="green-link">Matthew 11:4</a>). ENDNOTE: William Barclay, op. cit., p. 308. Verse 13 And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me.These words flow out of the heart of a man who stood in full contemplation of impending death. The Lord Jesus himself had foretold Peter's death at the hands of others (<a href="/bible/parallel/JHN/21/18" class="green-link">John 21:18-19</a>); and in the hostile climate of Nero's Rome, coupled with the fact of his then being an old man, and remembering that Jesus had said this would occur "when thou art old," Peter considered his own death to be something he could expect at any time swiftly." Tabernacle ... This word actually means "tent," the same metaphor Paul used in <a href="/bible/parallel/2CO/5/1" class="green-link">2 Corinthians 5:1-4</a>; and one can almost see the trend of the apostle's thought in this and the following verses. Here he used the word "tabernacle," an expression he himself had used unfortunately on the mount of transfiguration (<a href="/bible/parallel/MAT/17/4" class="green-link">Matthew 17:4</a>); and, a moment later, he used the word "'decease," the term used in the gospel of Luke to describe the topic of conversation on the same mount. It was doubtless the use of these very words that triggered the forthcoming reference to the transfiguration experience. Inherent in the use of tabernacle as the soul's dwelling place is the permanence of the soul contrasted with that of the body. The putting off of my tabernacle ... Peter was soon to die, but he viewed the destruction of his body as the same as "putting off" clothes, or pulling down a tent. "The word for putting off’ here is also in 1 Peter 3:21, another link between the two epistles."[40]“These (2 Peter 1:13-15) are the words of a man for whom death is much in mind, and this would fit the 60’s as the period when they were written."[41][40] B. C. Caffin, op. cit., p. 7. [41] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 176. Verse 15 Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.Dummelow thought that “these things” had primary reference to Peter’s first epistle, but that “more than his one letter is meant."[42] Payne leaned toward the idea that “the writer means the Gospel of Mark, which early tradition tells us was the written record of much of Peter’s preaching."[43] However, the view here is that Peter meant the entire corpus of Christian doctrine which the church at the date of this letter already possessed, and which was acknowledged by Peter in 2 Peter 1:12. See more on this in the introduction. It is strange that the commentators are unanimously silent with reference to one of the biggest things in the verse, namely, that Peter entertained no idea whatever relative to any successor of his, rising up after him with his full plenary authority and inspiration. If he had, there would not have been any need for him to provide written records of important Christian truth that would be available after his death. This and the two previous verses reveal the purposes of Peter’s writing this letter, that being to record for all ages to come a written record of vital Christian teaching. [42] J. G. Dummelow, op. cit., p. 1050. [43] David F. Payne, op. cit., p. 601. Verse 16 For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.We did not follow … The plural “we” here is not a mere editorial device, but is inclusive of all the holy apostles of Christ, an inclusion Peter was always careful to make (See 2 Peter 3:2). Cunningly devised fables … “Cleverly devised myths were a feature of the theological systems of the Gnostic speculators,"[44] already operating at the time Peter wrote. However, it is just as likely that Peter had no reference at all to gnosticism, but rather, as Macknight thought, to “the cunningly devised fables that were exhibited in the heathen mysteries."[45]Coming of our Lord Jesus Christ … “Elsewhere in the New Testament and in this epistle, this expression is used of the Second Coming of Christ”;[46] and there is no reason whatever for understanding it otherwise here. We were eyewitnesses of his majesty … The “we” here refers to Peter, James and John, the three apostles with Jesus on the mount of transfiguration. The noun for “eyewitnesses” used here is not found elsewhere in the New Testament, but the verb occurs in 1 Peter 2:12,1 Peter 3:2. “Here again we have an undesigned coincidence which points to the identity of authorship for the two epistles of Peter."[47]Peter’s mention of the transfiguration in this context shows that he regarded it as “an event foreshadowing the power and majesty of the second advent and which could be regarded as a pledge of the glory to be revealed at the second coming."[48][44] David H. Wheaton, op. cit., p. 1254. [45] James Macknight, op. cit., p. 533. [46] R. H. Strachan, op. cit., p. 130. [47] B. C. Caffin, op. cit., p. 8. [48] Raymond C. Kelcy, op. cit., p. 130. Verse 17 For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased:Although our English versions translate this passage in consonance with the Matthew account of the transfiguration, the scholars assure us of very subtle variations in the Greek. Peter was not copying anyone! as Plummer said, “He did not slavishly follow any of the three accounts, which a forger would have been expected to do."[49] Robinson also affirmed that, “It is generally accepted that the wording of this account of the transfiguration is independent of any of our gospel texts."[50] And why not? Peter was there; his account did not need to be modeled after anything except his own remembrance of it. Peter’s introduction of the events of the transfiguration calls attention to the great spiritual meaning of it. Moses and Elijah, great representatives of the Law and of the Prophets, appeared there with Christ, and in effect laid their commissions at the feet of the Redeemer. When the cloud overshadowed them and then lifted, both Moses and Elijah were seen no more; and the voice hailed Jesus as the “beloved Son,” with instructions to “hear ye him.” The clear import of all that was that with the coming of Christ in his incarnation, Moses and Elijah were no longer to be heard, but Jesus only. Strangely, Peter left out the words, “hear ye him” in his mention of the event here; and as Robinson said, if any forger had been writing this, the temptation to have included those words would have been “irresistible."[51] This is a telling argument against the theory of pseudonymity. [49] Alfred Plummer, op. cit., p. 448. [50] John A. T. Robinson, op. cit., p. 177. [51] Ibid. Verse 18 and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount.The big point of this verse is that Peter affirmed the event of the transfiguration of Christ to have been historical, objective and factual. There was nothing ephemeral or uncertain about it. It happened. “We ourselves heard.” “We were with him in the holy mount.” The holy mount … Many commentators mention the allegations based upon this expression and which “suggest a late date for the letter, at a time when ecclesiastical traditions were crystallized."[52] But, as Plummer said, “Such a view is not even partly right."[53] The attitude that would cause that mountain to be spoken of as “holy” was not in any sense a “late view,” being far older than any of the gospel writers, and even older than the New Testament itself. The Old Testament reveals that any place where God manifested himself was “holy.” See Exodus 3:5; Joshua 5:15; Genesis 28:16-17; Exodus 19:12; Acts 7:33, etc. Any Jew speaking of such a place as the mountain of transfiguration would naturally have referred to it as “holy.” Where, precisely, was the mountain here designated as “holy?” The tradition favoring Mt. Tabor as the site, first advocated by St. Cyril of Jerusalem in the fourth century,[54] is too late to have much weight. Furthermore, Mount Tabor, in the days of Christ and the apostles was populated and had a fortress on top of it;[55] and Christ’s taking his apostles there would not have been taking them “apart” as Matthew said. The best guess would appear to be that the mount of transfiguration was either Mount Hermon, or one of its adjacent peaks. It would at least qualify as being a “high” mountain, as Matthew said (9,000 feet), which Mount Tabor was not (1,800 feet). [52] David H. Wheaton, op. cit., p. 1254. [53] Alfred Plummer, op. cit., p. 449. [54] A. Lukyn Williams, The Pulpit Commentary, Vol. 15 2(Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 171. [55] J. R. Dummelow, op. cit., p. 683. Verse 19 And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:The word of prophecy … This mention of the word of prophecy in this context certainly justifies the observation that Peter, in addition to viewing the event of the transfiguration as a foretelling of the Second Advent, also viewed it as completely in harmony with Old Testament prophecy as well. Strachan paraphrased this thus: The transfiguration confirms prophecy. Thus we have still further confirmation of the words of the prophets, a fact to which you would do well to give heed, as to a lamp shining in a murky place, meant to serve until the Day break and the Day-star arise in your hearts.[56]Despite the attractiveness this view has for many, however, we favor a different opinion of what is said here. Barnett pointed out that the passage may be translated differently as in the KJV. “We have also a more sure word of prophecy … the prophetic word needs no confirmation, but itself witnesses to the truth of the gospel."[57] There can hardly be any doubt that the King James Version is to be preferred in this text. As unto a lamp shining in a dark room … “A squalid room” is also a valid rendition, having reference to the evil world in which the light of the gospel was shining. Until the day dawn … This is the dawning of the light in the hearts of the redeemed, a dawning which took place initially in their conversion, but which is envisioned here as a continuing phenomenon of their lives in Christ. And the day-star arise in your hearts … This clarifies the whole passage as a reference to the light given to Christians through their taking “heed” to the sure word of prophecy. “Daystar” was the term used by the ancients to refer to the planet Venus, called also the morning star. The metaphor of Christ as a star is one of the most beautiful in Scripture. [56] R. H. Strachan, op. cit., p. 131. [57] Albert E. Barnett, op. cit., p. 184. Verse 20 knowing this first, that no prophecy of Scripture is of private interpretation.Unfortunately, this verse has been made the basis of the Medieval Church’s denial of every man’s right to interpret the Scriptures, and their claim to the right of interpretation for the church alone (that is, their church alone). Nothing like this could possibly be in this passage. As Kelcy said, “There are many New Testament passages which indicate that the writers expected their readers to understand what they wrote (Ephesians 3:4; 1 Thessalonians 5:27; 1 John 2:12-13)."[58]Christ himself bore witness of the fact that every man is responsible for studying and reading the word of God for himself, when he demanded of the lawyer, “What is written in the law? How readest thou?” (Luke 10:26). In the light of these Scriptures, therefore, we must reject the notion that would find in this place an excuse for any man’s leaving the interpretation of the Scriptures to the religious experts in some church, of whatever name. After all, it was the “religious experts” who crucified Christ in the beginning, demonstrating once and finally that of all the people on earth most likely to miss it, it is the “religious experts.” There is a better translation of this verse, as noted by some of the older scholars generations ago. Macknight rendered it, “No prophecy of Scripture is of the prophet’s own invention."[59] This rendition Macknight justified on the basis of the meaning of the subsequent verse, showing that a number of other New Testament passages have been similarly translated with reference to the context and not to the strict technical meaning of a word. Barnes also rendered the passage, “No prophecy was of their own disclosure."[60] The “private interpretation” is therefore a limitation, not upon readers of the prophecies, but upon the prophets who delivered God’s message. Barnes further explained: The truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention, but were of higher origin and were imparted by God[61]The ancient prophets of God were not permitted to give their interpretation of prophecies (instead of the prophecies); but they were to deliver the words of the prophecy as the Lord had given them. It is to this limitation that the words of this verse most likely apply. Vine’s dictionary of New Testament words confirms this thus: “The writers of Scripture did not put their own construction upon the `God-breathed’ words they wrote."[62]Plummer pointed out that there is almost certainly a reference here to 1 Peter 1:10-12; and this also sheds light on the meaning; for in that passage also, it was the inability of the prophets to go beyond the “words” God had given them that is in view. [58] Raymond C. Kelcy, op. cit., p. 133. [59] James Macknight, op. cit., p. 535. [60] Albert Barnes, op. cit., p. 232. [61] Ibid. [62] W. E. Vine, Expository Dictionary of New Testament Words, 2(Old Tappan, New Jersey: Fleming H. Revell Company, 1940), p. 268. Verse 21 For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.The impenetrable and eternal mystery of how God spoke through men is not revealed in the word of God, but the fact of its having been done is indeed revealed. People should not permit their inquisitiveness with regard to the “how” to divert their attention from the “what” of that which is revealed. “Scripture is viewed as objective and fixed in meaning, and the discovery of that meaning is the duty of believers."[63]The supreme value of the Scriptures is the burden of Peter’s meaning throughout this paragraph; and, as Paine said: It is an amazing assessment of the validity of the Holy Scriptures that Peter declares it to be more dependable than a voice from heaven heard with the natural ear.[64]Moved by the Holy Spirit … “This is the only reference to the Holy Spirit in this epistle."[65] However, as Peter credited the Holy Spirit as being the “mover” of all Scripture, no neglect of the blessed Spirit could be inferred. It is a mistake to suppose that Peter by his reference to scripture intended to restrict his meaning to the Old Testament Scriptures. The Lord had promised Peter and all the apostles, that the Holy Spirit would speak through them (Matthew 10:20). Peter would make this very clear in 2 Peter 3:15-16. By his marvelous words in this chapter, Peter laid the basis for what he would say of the false teachers in the next. All of his allegations were founded in the word of the Lord that liveth and endureth forever. [63] Albert E. Barnett, op. cit., p. 186. [64] Stephen W. Paine, op. cit., p. 994. [65] R. H. Strachan, op. cit., p. 132. “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 (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

Questions by E.M. Zerr On 2nd Peter 11. How does Peter address the readers of the epistle? 2. Compare this with previous epistle. 3. Does God give faith as direct gift? 4. Where is God’s righteousness revealed? 5. Would that be the place to learn of such? 6. Grace and peace come through what knowledge? 7. Is grace in proportion to our knowledge? 8. What is God’s power to salvation? 9. State what this power gives us. 10. What knowledge is necessary to receive these? 11. State what are given to us by thiR means. 12. This will let us partake of what? 13. What escape is referred to here? 14. Is this all that is necessary? 15. What quality must accompany our adding? 16. To what are we told to add? 17. Why add anything to it if it js perfect? 18. Give another name for virtue as used here. 19. We must add knowledge of what? 20. Does temperance mean moderate rue of drink? 21. Patient in what circumstances? 22. How may we recognize godliness? 23. Show difference between brotherly kindness and other. 24. What is meant by charity? 25. Cite case where word cannot mean liberality. 26. In what place must these things be? 27. Should they remain in us? 28. What should these things make us become? 29. Could a tree be unfruitful yet not barren? 30. Who is the blind man? 31. What has he forgotten? 32. Compare this thought with Heb. 2: 1. 33. What quality of verse 5 is repeated? 34. Name the two things we can make sure. 35. To what phases of our obedience do these refer? 36. On what condition may we never fall? 37. Does this teach “once in grace always in grace”? 38. Into what will we be admitted? 39. How does that differ from the Church? 40. How generous will be this admittance? 41. Compare this with 1 Peter 4: 18. 42. Had these brethren ever learned this before? 43. State the purpose for repeating it. 44. Explain “present truth” verse 12. 45. What is “this taberna.cle,” verse 13? 46. By what would he stir them up? 47. Is such stirring beneficial today? 48. What dees he expect to occur shortly? 49. Where did he get this information? 50. Explain “decease” in verse 15. 51. What does he here disclaim to have followed? 52. To what degree was he a witness? 53. What occasion is he writing about? 54. From where did the voice come? 55. What does he have in addition to this vision? 56. How does he here illustrate prophecy? 57. Why such a comparison? Sec verse 20. 58. Why were the prophets somewhat in the dark? 59. How did the prophecy not come? 60. Then how could they prophesy according to surety?

2 Peter 1:1

2 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 which declares that faith comes by hearing the word of God. Note that our verse includes the righteousness of our Savior Jesus Christ.

2 Peter 1:2

2 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.

2 Peter 1:3

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 ’lath 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.

2 Peter 1:4

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 time 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.

2 Peter 1:5

2 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 and qualities that are to be named in this and other verses following. Diligence is from SPOUDE and the definition of Thayer is. “earnestness, diligence.” He explains the word as follows: “Universally earnestness in accomplishing, promoting, or striving after anything.” A brief and workable definition of the word would be “thoughtful activity.” Peter directs that it be used in the work of adding these necessary things to one’s faith. Virtue is the same term that is used in verse 3. The outstanding word in the definition is “excellence,” which means the quality of excelling or going beyond one’s present attainments.

A Christian should never be satisfied with his present growth, but should be determined to increase more and more. Knowledge. The general meaning of this word is “information " and the particular kind of information that is meant in any case must be determined by the connection. Coloss’ans 2:3 states that all treasures of wisdom and knowledge are hid (contained) in the Lord. Then the verses in the beginning of our chapter clearly show that such knowledge is to be learned through the Gospel. Thus the instruction of the apostle is for the Christian to study the Gospel (the New Testament) and add such knowledge to the faith he had that caused him to become a servant of Christ.

2 Peter 1:6

2 Peter 1:6. The lexicon defines the Greek word for teniperance 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 which Thayer defines as follows: “Reverence. respect; piety 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.

2 Peter 1:7

2 Peter 1:7. The two words brotherly kindness come from the one Greek word . Thayer’s definition of the word is, “The love of brothers (or sisters), brotherly love: in the New 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.

2 Peter 1:8

2 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 fruit-bearing. The particular kind 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 disciple is inactive in the matter of acquiring the kno ledge of Christ that is within his reach in the Gospel (verses 2, 3), it can only result in a life that bears no fruit unto God. Such a state is dangerous for Jesus declares that all such trees will he hewn down and cast into the fire (Matthew 7:19).

2 Peter 1:9

2 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 MUOPAZO 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.

2 Peter 1:10

2 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 Calvinistic 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.”

2 Peter 1:11

2 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).

2 Peter 1:12

2 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 chapter 3:1.) The human mind is inclined to forget what it has learned; that is, in the sense of the word as explained at verse 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.

2 Peter 1:13

2 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.

2 Peter 1:14

2 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 (lie 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.

2 Peter 1:15

2 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.

2 Peter 1:16

2 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.

2 Peter 1:17

2 Peter 1:17. He received means Christ when lie 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.

2 Peter 1:18

2 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.

2 Peter 1:19

2 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).

2 Peter 1:20

2 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 Peter 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 indured 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 own personal production or something that was their own “brain child.” A similar 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.

2 Peter 1:21

2 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.