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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>2 Peter 1 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/2_peter/1.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/2_peter/1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/2_peter/1-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../2_peter/">2 Peter</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../1_peter/5.htm" title="1 Peter 5">◄</a> 2 Peter 1 <a href="../2_peter/2.htm" title="2 Peter 2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap">The Second Epistle of St. Peter.<p>BY<p>THE REV. ALFRED PLUMMER, M.A., D.D.</span><p><span class= "ital">Late Master of University College, Durham.</span><p><span class= "bld">INTRODUCTION</span><p><span class= "bld">TO<p>THE SECOND EPISTLE GENERAL OF PETER.<p>I. The Authorship.</span>—The question of the authenticity of our Epistle is one of well-known difficulty. The objections to its genuineness are more serious than those against any other book in the New Testament, and yet are not so conclusive as by any means to have silenced those who defend the authenticity. Before proceeding to a consideration of the arguments on each side, two remarks seem to be necessary.<p>(1.) The Epistle must stand or fall as a whole. It is impossible to reject passages which appear to be open to objection and retain the rest. The thought is eminently consecutive throughout, the style is uniform, and the writer frequently glances back at what he has said before or anticipates what is coming. The network of connected ideas which thus pervades the whole cannot be severed otherwise than violently. Moreover, the singular want of agreement among those who advocate an expurgated edition as to what portions should be struck out and what not, is another reason for refusing to disintegrate the Epistle. Thus, Grotius thinks that the words “Peter” and “Apostle,” in <a href="/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1</a>, and <a href="/2_peter/1-18.htm" title="And this voice which came from heaven we heard, when we were with him in the holy mount.">2Peter 1:18</a> and <a href="/context/2_peter/3-15.htm" title="And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given to him has written to you;">2Peter 3:15-16</a>, are interpolations. Bertholt would retain 2 Peter 1, 3, rejecting 2 Peter 2. Lange (in <span class= "ital">Herzog</span>) would reject all that lies between <a href="/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19</a>; <a href="/2_peter/3-3.htm" title="Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,">2Peter 3:3</a>, <span class= "ital">i.e., </span>from the words “knowing this first” in <a href="/2_peter/1-20.htm" title="Knowing this first, that no prophecy of the scripture is of any private interpretation.">2Peter 1:20</a> to the same words in <a href="/2_peter/3-3.htm" title="Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,">2Peter 3:3</a>. Ullmann surrenders all but 2 Peter 1. Bunsen retains nothing but the first eleven verses and the doxology.<p>(2.) It is inexpedient to encumber the discussion with an attempted <span class= "ital">reductio ad horribile</span> of one of the alternatives. A court must not concern itself with the consequences of finding the prisoner guilty. Let us, therefore, at once set aside all such notions as this; that if the Epistle is not by St. Peter, “the Church, which for more than fourteen centuries has received it, has been imposed upon by what must, in that case, be regarded as a Satanic device.” Satan forging the Second Epistle of St. Peter would indeed be Satan casting out Satan. Or, again, “If any book which she reads as the Word of God is not the Word of God, but the work of an impostor, then—with reverence be it said—Christ’s promise to His Church has failed, and the Holy Spirit has not been given to guide her into all truth . . . The testimony of the universal Church of Christ, declaring that the Epistles which we receive as such are Epistles of St. Peter and are the Word of God, is not her testimony only—it is the testimony of Christ.” Every true Christian will sympathise with the zeal for God’s Word which is conspicuous in these passages; but it will be well to keep apart two questions which they combine and almost confuse—(a) Is this Second Epistle the work of St. Peter? (b) Is it part of the Word of God? The second question is here taken for granted. The Church answered it in the affirmative fifteen hundred years ago, and it is no part of the present work to question the decision. Only the first question will be discussed; and to attempt to settle <span class= "ital">it</span> by considerations such as the passages just quoted suggest, is neither just, nor wise, nor in the deepest sense reverent. It is not just; for how can we give a fair hearing to adverse evidence if we approach it in a spirit which compels us to regard it as false or misleading? It is not wise; for what will be our position if, after all, the adverse evidence is too strong for even our pre-judgment? It is not reverent; for it virtually assumes that the Almighty <span class= "ital">cannot</span> exalt an Epistle put forth under a pretended name to the dignity of being His Word; and that He who spoke to His chosen people by the lips of impure Balaam cannot speak to us by the writings of one who may have ill-advisedly assumed the pen of an Apostle. <a href="/context/hosea/1-2.htm" title="The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take to you a wife of prostitutions and children of prostitutions: for the land has committed great prostitution, departing from the LORD.">Hosea 1:2-3</a>; <a href="/context/hosea/3-1.htm" title="Then said the LORD to me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.">Hosea 3:1-2</a> may warn us to be on our guard against pronouncing hastily beforehand as to what means and instruments it is or is not possible for God to employ for the instruction of His people.<p>These remarks are not made with a view to surrendering the authenticity of the Epistle as a thing of no moment, but only that we may be able to weigh the evidence with calmness. The question of the genuineness of the Epistle is one of immense interest and no small importance; but there is no terrible alternative before us. If, after all, we have to admit that the Epistle is possibly, or probably or certainly not the work of St. Peter, the spiritual value of the contents, both in themselves and in having received the stamp of the Church as canonical, will remain absolutely unchanged; although, possibly, our own views of God’s providence in relation to the canon of Scripture may require re-consideration and re-adjustment. This, however, is but the common experience both of the individual and of the race. Men’s views of God’s dealings with them are ever needing re-adjustment, as He hides and manifests Himself in history; for His ways are not as our ways, nor His thoughts as our thoughts.<p>The objections to the genuineness of the Epistle are of four kinds: being drawn (a) from the history of the Epistle; (<span class= "ital">b</span>) from its contents in relation to the First Epistle; (c) from the contents considered in themselves; (<span class= "ital">d</span>) from the same in relation to the Epistle of St. Jude.<p>In each case it will be most convenient to state the adverse facts first, and then what may be said on the other side.<p>(<span class= "ital">a</span>)<span class= "ital"> External Evidence: The History of the Epistle.</span>—Among the earliest writers there is a remarkable silence with regard to this Epistle. There is no mention of it, and no <span class= "ital">certain</span> quotation from it or allusion to it, in either the first or second century. Neither the Apostolic Fathers nor Justin Martyr nor Irenæus yield anything that can be relied upon as a reference. It is probable that Irenæus did not know of its existence; it is almost certain that neither Tertullian nor Cyprian did. About Clement of Alexandria there is some doubt, owing to inconsistent statements of Eusebius and Cassiodorus. But seeing that in the large amount of Clement’s writings now extant there is only one possible, and not one probable, reference to it, and that, in quoting 1 Peter, he writes, “Peter <span class= "ital">in his Epistle</span> says,” the probability is that he did not know it. The Muratorian Fragment (<span class= "ital">circ.</span> A.D. 170) omits it. It is wanting in the Peschito or old Syriac version (and St. Peter was personally known in Syria, especially at Antioch), and also in the old Latin version which preceded the Vulgate. Thus we are brought quite into the third century without any sure trace of the Epistle.<p>Origen certainly knew it. In those of his works which exist only in the Latin translation of Rufinus he quotes it as the work of St. Peter. But Rufinus is not a trustworthy translator; and Origen, in works of which the original Greek is still extant, either expresses a doubt about it or rejects it by implication, as Clement of Alexandria does. Eusebius certainly rejected it; Chrysostom, Theodore, and Theodoret probably did so; and we learn from Didymus, Jerome’s preceptor, that doubts about it still survived late in the fourth century, though he seems <span class= "ital">to</span> have overcome them in himself. At the Reformation these doubts revived again, and have never subsided since. At the present time, a large number of the best critics consider the Epistle suspicious or spurious.<p>On the other hand, there are <span class= "ital">possible</span> allusions to it in Clement of Rome, Polycarp, Hermas, Justin Martyr, Melito, Theophilus, and Hippolytus: and some even among adverse critics consider those in the <span class= "ital">Shepherd</span> of Hermas (<span class= "ital">circ.</span> A.D. 140) to be certain. Specimens of these possible allusions will be found in the Notes on passages which they resemble:—Clement, ii. 5; iii. 4; Polycarp, 3:4; Hermas, ii. 13, 15, 20; iii. 5; Justin Martyr, ii. 1, iii. 8; Melito, iii. 5-7; Theophilus, i. 19, 21; Hippolytus, i. 21. The first <span class= "ital">certain</span> reference to the Epistle as by St. Peter is in a Latin translation of a letter by Origen’s pupil, Firmilian of Cæsarea, to Cyprian (A.D. 256). Athanasius, Cyril of Jerusalem, Basil, Gregory Nazianzen, Jerome, Rufinus, and Augustine accepted it, although they knew that it had been much suspected; and they, of course, had evidence which has not come down to us. The Councils of Laodicea (<span class= "ital">circ.</span> A.D. 360) and of Hippo (A.D. 393) formally included it in the Canon, decisions which have never been reversed. Its omission from the Muratorian Fragment is somewhat weakened by the fact that 1 Peter (about which there is no doubt) is omitted also; and, as a set-off to its omission from the Peschito, we have the fact that Ephrem Syrus seems to have accepted it.<p>Thus the adverse external evidence, serious though it is, is anything but conclusive. It can easily be explained. Communication between the churches was fitful and irregular, sometimes slow, sometimes very rapid. Accidents might favour the circulation of the First Epistle and delay that of the Second. The very fact of its being the first Letter from the pen of the chief Apostle would promote the spread of the First Epistle; and as it was known to have been written only a few years before the death of St. Peter, this would make a second Letter within so short an interval a little improbable. The marked difference of style and language between the two Letters, which Jerome tells us had attracted notice, would increase the distrust. The amount of apocryphal literature which began to appear at a very early date, and flooded the Church in the second and third centuries, made all churches very suspicious about unknown writings; and several of these apocryphal books bore the name of St. Peter. Every year that the arrival of the Epistle at any particular church was delayed would make its acceptance by that church less probable. The fate of the Fourth Gospel, on account of its appearing after the others had obtained full possession of the field, is an illustration of similar causes and effects. When we remember that many narratives of Christ’s life (<a href="/luke/1-1.htm" title="For as much as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,">Luke 1:1</a>, Note) and some letters of St. Paul have entirely perished, we need not be surprised that a short Epistle like this, containing little that ordinary Christians did not know, should have remained for more than a century quite unknown to many churches and suspected by others. If the external evidence were all, we might admit that the general and authoritative reception of the Epistle in the fourth century, <span class= "ital">after</span> such full doubt and debate, is more than sufficient for us.<p>(<span class= "ital">b</span>)<span class= "ital"> Internal Evidence: The Contents of the Second Epistle in relation to the First.</span>—Very formidable lists of points of difference between the two Epistles have been drawn up, but recent adverse critics have ceased to urge many of these supposed differences; we may, therefore, content ourselves with some of the most telling of such arguments as specimens. (<span class= "greekheb">α</span>) 1 Peter uses Old Testament phraseology, and quotes Old Testament writers; 2 Peter, with two doubtful exceptions (<a href="/2_peter/2-22.htm" title="But it is happened to them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.">2Peter 2:22</a>; <a href="/2_peter/3-8.htm" title="But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.">2Peter 3:8</a>), does neither. (<span class= "greekheb"><span class= "ital">β</span></span>) 1 Peter is mainly about suffering persecution; 2 Peter is mainly about heresy, (<span class= "greekheb">γ</span>) 1 Peter speaks of the Death, Resurrection, and Ascension of Christ; 2 Peter mentions none of them. (<span class= "greekheb">δ</span>) 1 Peter represents the return of Christ as near (<a href="/1_peter/4-7.htm" title="But the end of all things is at hand: be you therefore sober, and watch to prayer.">1Peter 4:7</a>), and calls it a “revelation” (<a href="/1_peter/1-7.htm" title="That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, might be found to praise and honor and glory at the appearing of Jesus Christ:">1Peter 1:7</a>; <a href="/1_peter/1-13.htm" title="Why gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought to you at the revelation of Jesus Christ;">1Peter 1:13</a>; <a href="/1_peter/4-13.htm" title="But rejoice, inasmuch as you are partakers of Christ's sufferings; that, when his glory shall be revealed, you may be glad also with exceeding joy.">1Peter 4:13</a>); 2 Peter represents it as possibly distant (<a href="/2_peter/3-15.htm" title="And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given to him has written to you;">2Peter 3:15</a>), and calls it “coming” (<a href="/2_peter/1-16.htm" title="For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.">2Peter 1:16</a>; <a href="/2_peter/3-4.htm" title="And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.">2Peter 3:4</a>; <a href="/2_peter/3-12.htm" title="Looking for and hastening to the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?">2Peter 3:12</a>). (<span class= "greekheb"><span class= "ital">ε</span></span>) 1 Peter calls our Lord simply “Christ” or “Jesus Christ;<span class= "ital">”</span> 2 Peter always adds “Saviour” (five times; and the word does not occur once in 1 Peter), or “Lord,” or both. (<span class= "greekheb"><span class= "ital">ζ</span></span>)1 Peter insists on <span class= "ital">faith</span>; 2 Peter on <span class= "ital">knowledge, </span>(<span class= "greekheb"><span class= "ital">η</span></span>) The Greek of 1 Peter is smooth, with easily-moving sentences, simply connected; that of 2 Peter is rough, with heavily-moving sentences, of which the construction is often harsh and, when prolonged, broken.<p>To these and similar arguments it may be replied that considerable differences between the two Epistles are admitted, but they may easily be exaggerated. Of the above, some are not strictly true; in particular, (<span class= "greekheb">α</span>) and (<span class= "greekheb"><span class= "ital">ε</span></span>), others tell rather in favour of the genuineness of 2 Peter. Why should a second letter, written soon after the first, on a very different subject, repeat the topics of the first, or even use much of its phraseology? Encouragement under persecution and denunciation of corrupt doctrine and conduct require very different language. Great similarity of ‘expression under such very different circumstances would have looked like the careful imitation of a forger. Jerome’s suggestion, that St. Peter used different “interpreters” in the two Epistles to put his thoughts into Greek, is a possible solution of many differences; but it is not likely that St. Peter, though originally an illiterate fisherman, was still, at the end of a long and active life, unable to write the Greek of either Epistle; and both of them show traces of a writer not perfectly at home in the language. King’s theory, that 2 Peter is a translation from an Aramaic original, is another possible solution. But neither theory is needed. Both Epistles are too short to supply satisfactory materials for an argument of this kind; and neither of them exhibit any such marked characteristics as those found in the writings of St. Luke or St. Paul or St. John. An anonymous pamphlet on any subject by Carlyle or Victor Hugo would probably be assigned to the right author at once; but most writers, even if known by many books, have no such marked style as would betray them in a few pages on a special subject: and here we are arguing as to the authorship of a tract of four pages from a tract of six pages on a different subject. In such a case, similarities, which cannot easily be the result of imitation, are stronger evidence of identity of authorship than dissimilarities are of non-identity. Difference of mood, of subject, of surroundings, would probably account for all the dissimilarities, did we but know all the facts. The First Epistle would seem to have been written with much thought and care, as by one who felt a delicacy about intruding himself upon communities which St. Paul had almost made his own. Hence the earnest, gentle dignity of the Epistle, which makes one think how age must have tamed the spirit of the impetuous Apostle. But in the Second Letter, written probably under pressure, we see that the old vehemence is still there. There is a slight indication of it in the way in which he goes at once to the point (<a href="/context/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3-5</a>); as he nears the evil which has so excited his fear and indignation, the construction becomes broken (<a href="/2_peter/1-17.htm" title="For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.">2Peter 1:17</a>); and when he is in the full torrent of his invective, feeling seems almost to choke his utterance. Hence the rugged Greek, from which at times we can scarcely extricate the construction; hence, too, the repetitions, which some have thought a sign of inferiority. They are the natural results of emotion struggling to express itself in a language with which it is not perfectly familiar. Similar harsh constructions and tautological repetitions may be found in some of St. Peter’s speeches as recorded in the Acts (<a href="/context/acts/1-21.htm" title="Why of these men which have companied with us all the time that the Lord Jesus went in and out among us,">Acts 1:21-22</a>; <a href="/context/acts/3-13.htm" title="The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, has glorified his Son Jesus; whom you delivered up, and denied him in the presence of Pilate, when he was determined to let him go.">Acts 3:13-16</a>; <a href="/acts/3-26.htm" title="To you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.">Acts 3:26</a>; <a href="/acts/4-9.htm" title="If we this day be examined of the good deed done to the weak man, by what means he is made whole;">Acts 4:9</a>; <a href="/context/acts/10-36.htm" title="The word which God sent to the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)">Acts 10:36-40</a>).<p>Against the admitted differences may be set some very real coincidences, both in thought and language, between the two Epistles. These also may be exaggerated and their force over-estimated; but when soberly treated they are a valuable contribution to the evidence. Obvious similarities of language are of no great moment (see Notes on <a href="/2_peter/1-14.htm" title="Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ has showed me.">2Peter 1:14</a>; <a href="/2_peter/1-16.htm" title="For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.">2Peter 1:16</a>; <a href="/2_peter/2-7.htm" title="And delivered just Lot, vexed with the filthy conversation of the wicked:">2Peter 2:7</a>); for it is admitted by all that the writer of the Second Letter knew the First. But subtle coincidences of thought, lying almost beyond the reach of the conscious imitator, are worth considering. (See on <a href="/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3</a>; <a href="/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5</a>; <a href="/2_peter/1-7.htm" title="And to godliness brotherly kindness; and to brotherly kindness charity.">2Peter 1:7</a>; <a href="/context/2_peter/2-18.htm" title="For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.">2Peter 2:18-19</a>.) The traces of St. Paul’s phraseology, which have been urged against the originality of 2 Peter, may, from this point of view, be counted in its favour, for such traces are very strong in the First Epistle.<p>The arguments, therefore, to be drawn from a comparison of the two Letters do not give much support to those who impugn the genuineness of the Second Epistle. A patient consideration of the facts may lead some to the conclusion that, considering the brevity of both Letters and the different purpose of each, the amount of agreement, both on and below the surface, throws the balance in favour of both being the product of one mind. The assertion that had the Second Epistle not claimed to be by St. Peter no one would ever have dreamed of assigning it to him, is easily made and not easily refuted; but study of the phenomena will lead to its being doubted.<p>(c) <span class= "ital">Internal Evidence: The Contents of the Epistle considered in themselves.</span>—It is in this section of the argument that far the most serious objections to the authenticity occur. The following have been urged:—(<span class= "greekheb">α</span>) It is unlike the simple, practical spirit of St. Peter to enlarge upon the manner of the creation and of the destruction of the world (<a href="/context/2_peter/3-5.htm" title="For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:">2Peter 3:5-7</a>; <a href="/context/2_peter/3-10.htm" title="But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.">2Peter 3:10-12</a>). (<span class= "greekheb">β</span>) It is unlike an Apostle to appeal to “the commandment of your Apostles” (<a href="/2_peter/3-2.htm" title="That you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior:">2Peter 3:2</a>). (<span class= "greekheb">γ</span>) The interchange of future and present tenses (<a href="/context/2_peter/2-1.htm" title="But there were false prophets also among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction.">2Peter 2:1-3</a>; <a href="/2_peter/2-10.htm" title="But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities.">2Peter 2:10</a>; <a href="/context/2_peter/2-12.htm" title="But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption;">2Peter 2:12-13</a>; <a href="/2_peter/3-3.htm" title="Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,">2Peter 3:3</a>; <a href="/2_peter/3-5.htm" title="For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:">2Peter 3:5</a>) looks like a later writer trying to write like a prophet in an earlier age, and at times forgetting his assumed position, (<span class= "greekheb">δ</span>) Ideas belonging to an age later than that of the Apostles are introduced. Of this there are four marked instances—(1) The expression “the <span class= "ital">holy</span> mount” (<a href="/2_peter/1-18.htm" title="And this voice which came from heaven we heard, when we were with him in the holy mount.">2Peter 1:18</a>) betrays an age which professes to know where the Transfiguration took place (of which the Gospels tell us nothing), and which has a taste for miracles. (2) No such argument as that urged by the scoffers (<a href="/2_peter/3-4.htm" title="And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.">2Peter 3:4</a>) would be possible in St. Peter’s lifetime; it implies that at least the first generation of Christians has died out. (3) 2 Peter is addressed (<a href="/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1</a>) to all Gentile Christians, and at the same time (<a href="/2_peter/3-1.htm" title="This second letter, beloved, I now write to you; in both which I stir up your pure minds by way of remembrance:">2Peter 3:1</a>) to the same readers as those of 1 Peter, which is addressed (<a href="/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1</a>) to particular churches, <span class= "ital">i.e., </span>the post-Apostolic idea that the letters of Apostles are the common property of all Christians is implied. (4) St. Paul’s writings are spoken of as equivalent to Scripture (<a href="/2_peter/3-16.htm" title="As also in all his letters, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.">2Peter 3:16</a>).<p>Let us take these objections in order. (<span class= "greekheb">α</span>) That St. Peter should enlarge upon the details of the creation and of the destruction of the world is not more strange than that he should enlarge upon “the spirits in prison” (<a href="/context/1_peter/3-19.htm" title="By which also he went and preached to the spirits in prison;">1Peter 3:19-20</a>; <a href="/1_peter/4-6.htm" title="For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.">1Peter 4:6</a>). It would almost seem as if such mysterious subjects had an attraction for him (<a href="/1_peter/1-12.htm" title="To whom it was revealed, that not to themselves, but to us they did minister the things, which are now reported to you by them that have preached the gospel to you with the Holy Ghost sent down from heaven; which things the angels desire to look into.">1Peter 1:12</a>). At least it is more reasonable to suppose this, seeing that there are some facts to support us, than to settle precariously what “the simple, practical spirit of St. Peter “would or would not be likely to enlarge upon, (<span class= "greekheb">β</span>) Let us grant that an Apostle is often content with insisting on his own authority: this is no proof that he would never appeal to the authority of another Apostle. In 2 Peter the writer has more than once stated his personal claim to be heard (<a href="/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1</a>; <a href="/2_peter/1-18.htm" title="And this voice which came from heaven we heard, when we were with him in the holy mount.">2Peter 1:18</a>), and is then willing to sink his own authority in that of the Apostolic body, nay, is anxious to do so; for, as in the First Epistle, he still feels a delicacy about addressing congregations which, in the first instance, belonged to the Apostle of the Gentiles, and so he not only appeals to that Apostle’s commandment, but points out that his commandment is at the same time that of Jesus Christ. In <a href="/ephesians/3-5.htm" title="Which in other ages was not made known to the sons of men, as it is now revealed to his holy apostles and prophets by the Spirit;">Ephesians 3:5</a> St. Paul makes a similar appeal to the authority of others; and it may warn us to be cautious in arguing as to what an Apostle would be sure to do in certain cases when we find this passage used to cast doubt on the Apostolic origin of such an Epistle as that to the Ephesians. (<span class= "greekheb">γ</span>) This plausible argument will not bear close inspection. The evils which the writer foretells are already present in the germ. Moreover, the prophetic present as equivalent to a future is very common in prophecies; the future is so confidently realised that it is spoken of as present. In similar prophecies in the New Testament there is a similar mixture of future and present (<a href="/2_thessalonians/2-3.htm" title="Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;">2Thessalonians 2:3</a>; <a href="/2_thessalonians/2-7.htm" title="For the mystery of iniquity does already work: only he who now lets will let, until he be taken out of the way.">2Thessalonians 2:7</a>; <a href="/context/2_timothy/3-1.htm" title="This know also, that in the last days perilous times shall come.">2Timothy 3:1-2</a>; <a href="/2_timothy/3-8.htm" title="Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.">2Timothy 3:8</a>). (<span class= "greekheb">δ</span>) We come now to the most weighty group of objections. (1) The expression “the holy mount” does not imply that the mount is known; and the theory that it does is reduced to an absurdity when it is further urged that “the holy mount,” as applied to a known spot, must mean Mount Zion. Would any sane Christian, whether of the first or of the second century, represent the Transfiguration as taking place on Mount Zion? “<span class= "ital">The</span> mount” simply means the one spoken of in the Gospels in connexion with this event. Nor does the epithet “holy” indicate a miracle-loving age. Any Jew would naturally use it of a spot where the glory of the Lord had been revealed (<a href="/exodus/3-5.htm" title="And he said, Draw not near here: put off your shoes from off your feet, for the place where on you stand is holy ground.">Exodus 3:5</a>; <a href="/joshua/5-15.htm" title="And the captain of the LORD's host said to Joshua, Loose your shoe from off your foot; for the place where on you stand is holy. And Joshua did so.">Joshua 5:15</a>). (2) The force of this argument is not so great as at first sight appears. In the Epistle of Clement of Rome (A.D. 95-100) the same scoffing argument is quoted as condemned by “Scripture (chap. 23). The “Scripture” is probably not 2 Peter. But we here have proof that this scoffing objection was old enough to have been <span class= "ital">written against</span> before A.D. 95. The kindred error of Hymenæus and Philetus was in existence in St. Paul’s lifetime. Besides which, it is not certain that “since the fathers fell asleep” refers to Christians at all. (See Notes on <a href="/2_peter/3-4.htm" title="And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.">2Peter 3:4</a>.) The argument may be a piece of Sadducism, which had found its way into the Christian Church; the tone of it is not unlike that in <a href="/mark/12-23.htm" title="In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.">Mark 12:23</a>. (3) The premises here are too vague for so definite a conclusion. To state the premises fairly we must say 2 Peter is addressed <span class= "ital">in the main</span> to all Gentile Christians, and also <span class= "ital">in the main</span> to the same readers as 1 Peter, which is addressed <span class= "ital">mainly</span> to five or six different churches. From such indefinite data no very clean-cut and decided result can be obtained. Moreover, it is open to question whether the idea that the letters of Apostles are the common property of Christians was not in existence in the Apostolic age. The phenomena of the text of the last two chapters of Romans (see Notes there) tend to show that this idea was beginning to arise some years before the traditional date of St. Peter’s death. The Epistle to the Ephesians would lead us in the same direction. So that it, is doubtful (<span class= "ital">a</span>) whether the idea is implied in 2 Peter; (<span class= "ital">b</span>) whether it was not in existence in St. Peter’s lifetime. (4) No objection, probably, has had more effect than this. “The other Scriptures,” it is urged, may mean either Old Testament or New Testament writings; in either case, we are face to face with a writer later than the Apostolic age. If Old Testament Scriptures are meant, it is incredible that St. Peter would place Epistles of St. Paul side by side with them as “Scripture.” If New Testament Scriptures are meant, this indicates a date at which certain Christian writings had begun to be considered equal in authority to the Old Testament, and this date is later than the death of St. Peter. In the Notes (<a href="/2_peter/3-16.htm" title="As also in all his letters, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.">2Peter 3:16</a>) it is shown that probably not Old Testament, but Christian, writings are meant; not any definite <span class= "ital">collection</span> of writings, but certain well-known documents other than the Epistles of St. Paul just mentioned. We must remember that the Greek words for “other” are sometimes used loosely, and rather illogically, without the two individuals, or two classes, being exactly alike (comp. <a href="/luke/10-1.htm" title="After these things the LORD appointed other seventy also, and sent them two and two before his face into every city and place, where he himself would come.">Luke 10:1</a>; <a href="/luke/23-32.htm" title="And there were also two other, malefactors, led with him to be put to death.">Luke 23:32</a>; <a href="/john/14-16.htm" title="And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;">John 14:16</a>); so that we cannot be sure that the writer means to place these Epistles of St. Paul on precisely the same level with “the other Scriptures.” And that “Scripture” was used in the first century as rather a comprehensive term is shown by the passage from Clement of Rome alluded to above, where he quotes (chap. 23) as “Scripture” a passage not found either in the Old or New Testaments. Again, the high authority claimed by Apostles for their own words makes this passage, although unique in the New Testament, quite intelligible. (Comp. <a href="/acts/15-28.htm" title="For it seemed good to the Holy Ghost, and to us, to lay on you no greater burden than these necessary things;">Acts 15:28</a>; <a href="/context/1_corinthians/5-3.htm" title="For I truly, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that has so done this deed,">1Corinthians 5:3-4</a>; <a href="/1_thessalonians/2-13.htm" title="For this cause also thank we God without ceasing, because, when you received the word of God which you heard of us, you received it not as the word of men, but as it is in truth, the word of God, which effectually works also in you that believe.">1Thessalonians 2:13</a>.) Perhaps the nearest parallel is <a href="/1_peter/1-12.htm" title="To whom it was revealed, that not to themselves, but to us they did minister the things, which are now reported to you by them that have preached the gospel to you with the Holy Ghost sent down from heaven; which things the angels desire to look into.">1Peter 1:12</a>, where evangelists are placed on the same level with the Old Testament prophets, a very remarkable coincidence between the two Epistles. One more consideration must be urged. The date of St. Peter’s death is not certain, and the traditional date may be too early. Several of the objections just considered would be still further weakened if St. Peter’s death took place not in the third, but in the fourth quarter of the century.<p>But besides answering objections, we may observe—(1) that the writer professes to be Simon Peter (<a href="/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1</a>), one whose death Christ foretold (<a href="/2_peter/1-14.htm" title="Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ has showed me.">2Peter 1:14</a>), a witness of the Transfiguration (<a href="/context/2_peter/1-16.htm" title="For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.">2Peter 1:16-18</a>), and the writer of the First Epistle (<a href="/2_peter/3-1.htm" title="This second letter, beloved, I now write to you; in both which I stir up your pure minds by way of remembrance:">2Peter 3:1</a>); (2) that he speaks with authority (<a href="/context/2_peter/1-12.htm" title="Why I will not be negligent to put you always in remembrance of these things, though you know them, and be established in the present truth.">2Peter 1:12-13</a>; <a href="/context/2_peter/1-15.htm" title="Moreover I will endeavor that you may be able after my decease to have these things always in remembrance.">2Peter 1:15-16</a>), yet is not afraid to admit the high authority of prophecy (<a href="/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19</a>); (3) that there is some trace of the conciliatory position between Jewish and Gentile converts which St. Peter occupied between the rigour of St. James and the liberty of St. Paul (<a href="/context/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1-2</a>; <a href="/2_peter/3-15.htm" title="And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given to him has written to you;">2Peter 3:15</a>); (4) that the expression “our beloved brother Paul,” so unlike the way in which Clement of Rome, Ignatius, Polycarp, and Clement of Alexandria speak of St. Paul (see Note on <a href="/2_peter/3-15.htm" title="And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given to him has written to you;">2Peter 3:15</a>), is a strong mark of an Apostolic author—a writer of the second century would scarcely find his way back to this; (5) that some striking coincidences between thoughts and expressions in this Epistle and passages in St. Peter’s speeches as reported in the Acts exist, and will be pointed out in the Notes. (See Notes on <a href="/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1</a>; <a href="/2_peter/3-12.htm" title="Looking for and hastening to the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?">2Peter 3:12</a>.)<p>On the other hand, no weight can be allowed to the argument that “all motive for forgery is absent.” It is quite true that “this Epistle does not support any hierarchical pretensions nor bear upon any of the controversies of a later age.” But a motive quite sufficient can be found, viz., to put down with the authority of an Apostle an alarming corruption, both in doctrine and conduct. This motive might have induced excellent men in the primitive Church to write in the name of St. Peter, and the moral sense of the community would not have condemned them. Such personations, purely in the interests of religion and virtue, are neither impossible nor unknown; and the very words “forgery” and “impostor,” in reference to such acts and agents in primitive times, are fallacious. We must beware of transferring our own ideas of literary morality to an age in which they were absolutely non-existent.<p>(<span class= "ital">d</span>)<span class= "ital"> Internal Evidence: The Contents of the Epistle in relation to the Epistle of St. Jude.</span>—This subject is discussed in the <span class= "ital">Introduction to Jude.</span> The conclusion there arrived at is that the priority of neither Epistle can be proved, but that the balance inclines decidedly towards the priority of 2 Peter. If the priority of Jude should ever be demonstrated, then we have still more reason for placing the date of St. Peter’s death later than A.D. 67 or 68, unless the authenticity of 2 Peter is admitted to be more than doubtful.<p>The conclusion, then, to which this long discussion leads us is this—the objections to the Epistle are such that, had the duty of fixing the Canon of the New Testament fallen on us, we should scarcely have ventured, on the existing evidence, to include the Epistle; they are not such as to warrant us in reversing the decision of the fourth century, which had evidence that we have not. If modern criticism be the court of appeal to which the judgment of the fourth century is referred, as it has not sufficient reasons for reversing that judgment it can only confirm it. Additional evidence may yet be forthcoming. A Hebrew or Greek text of the <span class= "ital">Book of Enoch</span> might settle the relation between 2 Peter and Jude beyond dispute; and this would clear the way not a little. Meanwhile, we accept the authenticity of the Epistle as, to say the very least, <span class= "ital">quite the best working hypothesis.</span><p><span class= "bld">II. The Place and Time.</span>—The suggestions as to the place where the Epistle was written are mere conjectures; we have no evidence of any value. As to the date, any time after the writing of the First Epistle may be right; probably not long before the Apostle’s martyrdom. The fact that the destruction of Jerusalem is not mentioned is reason for believing that it had not taken place when the letter was written. If it be said that a writer personating St. Peter would have avoided so obvious a blunder, we may reply (1) that these are just the pitfalls into which literary personators in an early age fall; (2) that it is not certain that it would have been a blunder—St. Peter may have been living A.D. 70; (3) that the destruction of Jerusalem would have served the purpose of the letter so well, as an argument (more strong than the Transfiguration) for Christ’s return to judgment, as a fulfilment of prophecy on this subject, and as a signal instance of divine vengeance, that no explanation of its omission is so satisfactory as that it had not yet taken place.<p><span class= "bld">III. Object and Contents.—</span>The object of the Epistle is twofold: (1) warning against the seductions of false doctrine and the licentiousness akin to it; (2) exhortation to increase in the grace and knowledge of our Lord Jesus Christ. The basis for both is the same—the certainty of Christ’s return to judgment. With true tact, the writer begins and ends with exhortation and encouragement; the warning and denunciation lie in between, and strongly as the latter are worded, terrible as are the metaphors and illustrations employed, even here the gentleness and tenderness of one who knew from experience what tenderness could do for those who had gone the length of “denying even the Master that bought them” (<a href="/2_peter/2-1.htm" title="But there were false prophets also among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction.">2Peter 2:1</a>; <a href="/luke/22-61.htm" title="And the Lord turned, and looked on Peter. And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, you shall deny me thrice.">Luke 22:61</a>) continually come to the surface, and break the flood of vehement denunciation (<a href="/2_peter/2-5.htm" title="And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood on the world of the ungodly;">2Peter 2:5</a>; <a href="/context/2_peter/2-7.htm" title="And delivered just Lot, vexed with the filthy conversation of the wicked:">2Peter 2:7-9</a>; <a href="/context/2_peter/3-1.htm" title="This second letter, beloved, I now write to you; in both which I stir up your pure minds by way of remembrance:">2Peter 3:1-2</a>).<p>The plan of the contents is easily recognised, and the transitions from one division to another are so natural, that (as remarked at the outset) it is impossible to strike out any portion as spurious and retain the rest.<p><span class= "bld">I.—Introductory.</span><p>Address and greeting (<a href="/context/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1-2</a>).<p><span class= "bld">II.—Hortatory and Argumentative.</span><p>(1)Exhortation to increase in spiritual graces, in order to gain eternal life at Christ’s coming (<a href="/context/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3-11</a>).<p>(2)Transition to the argumentative part; the purpose of this Epistle stated (<a href="/context/2_peter/1-12.htm" title="Why I will not be negligent to put you always in remembrance of these things, though you know them, and be established in the present truth.">2Peter 1:12-15</a>).<p>(3)Basis of the exhortation—the certainty of Christ’s coming, which is proved:<p>(<span class= "ital">a</span>)By the Transfiguration, which was an anticipation of it (<a href="/context/2_peter/1-16.htm" title="For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.">2Peter 1:16-18</a>).<p>(<span class= "ital">b</span>)By the utterances of prophets, who have predicted it (<a href="/context/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19-21</a>).<p><span class= "bld">III.—Warning.</span><p>(1)<span class= "ital">First Prediction</span>: false teachers shall have great success and certain ruin (<a href="/context/2_peter/2-1.htm" title="But there were false prophets also among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction.">2Peter 2:1-10</a>); their impious practices described (<a href="/context/2_peter/2-10.htm" title="But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities.">2Peter 2:10-22</a>).<p>(2)Transition to the second prediction; the purpose of both Epistles stated (<a href="/context/2_peter/3-1.htm" title="This second letter, beloved, I now write to you; in both which I stir up your pure minds by way of remembrance:">2Peter 3:1-2</a>).<p>(3)<span class= "ital">Second Prediction</span>: scoffers shall throw doubt on Christ’s return (<a href="/context/2_peter/3-3.htm" title="Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,">2Peter 3:3-4</a>); their argument refuted (<a href="/context/2_peter/3-5.htm" title="For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:">2Peter 3:5-9</a>).<p>(4)Basis of the warning—the certainty of Christ’s coming (<a href="/2_peter/3-10.htm" title="But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.">2Peter 3:10</a>).<p><span class= "bld">IV.—Hortatory.</span><p>(1)Concluding exhortations (<a href="/context/2_peter/3-11.htm" title="Seeing then that all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and godliness,">2Peter 3:11-18</a>);<p>(2)Doxology (<a href="/2_peter/3-18.htm" title="But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for ever. Amen.">2Peter 3:18</a>).<p><span class= "bld">IV. The False Teachers and the Scoffers.</span>—We are probably to regard these as in the main identical; but in spite of the vigorous language in which they are described, it is difficult to say what particular heresy is indicated. As in many of the Old Testament prophecies, the picture is painted in strong, lurid colours; but the outlines are not sufficiently defined to enable us to specify any distinctive characteristics. The spirit of heresy, capable of developing into endless varieties, rather than any one of the varieties themselves, is placed before us. Cavilling, pride, irreverence, impatience of restraints, impatience of mysteries—these form the corrupt atmosphere in which heresies are generated, and these are just the qualities that are depicted here. The indefiniteness of the description has been pointed out by critics on both sides of the question of authenticity. It is a strong argument in favour of an early date for this Epistle. A writer of the second century, with the fullblown Gnosticism of Basilides, Carpocrates, Valentinus, and Marcion around him, could scarcely have divested himself of his experience, and given us, not the details of what he saw and heard, but the germs that had developed into these after a growth of half a century. Historic divination, by means of which the essentials of an earlier age are discovered and separated from what is merely accidental—historic imagination, by means of which these essentials are put together in a life-like picture—are powers of modem growth. The divination of the second century was exercised on the future, not on the past; its imagination on the possibilities of the unseen world, not on the realities of the world of sense. The disagreement of critics as to the time in the second century at which the letter was probably written makes us all the more disposed to doubt whether the second century is right at all. Bleek suggests A.D. 100-150; Mayerhoff, <span class= "ital">circ.</span> A.D. 150; Davidson, <span class= "ital">circ.</span> 170; Schwegler and Semler, A.D. 190-200.<p>The view here taken of the false teachers and scoffers, that they are the forerunners of the Antinomian heretics of the second century, is confirmed when we turn to St. Paul’s Epistles. There we find indications of these evils at a slightly earlier stage. We see him contending against corrupt practices, which were on their road to being established, inasmuch as some tried to justify them on principles which were a caricature of his own teaching. His Christian liberty is stretched to cover the detestable maxim, “Let us do evil that good may come,” participation in idolatrous feasts, incestuous marriages, intemperance at love-feasts, &c. (<a href="/romans/3-8.htm" title="And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.">Romans 3:8</a>; 1 Cor., <span class= "ital">passim</span>)<span class= "ital">.</span> A self-satisfied knowledge is intruding itself (<a href="/context/1_corinthians/8-1.htm" title="Now as touching things offered to idols, we know that we all have knowledge. Knowledge puffs up, but charity edifies.">1Corinthians 8:1-4</a>). The resurrection of the dead is being denied (<a href="/1_corinthians/15-12.htm" title="Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?">1Corinthians 15:12</a>; <a href="/2_timothy/2-18.htm" title="Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.">2Timothy 2:18</a>). In 2 Peter the corrupt practices and the corrupt principles are more definitely combined. St. Peter predicts that still greater abominations than those against which St. Paul wrote will not only be justified, but taught upon principle. Going beyond those who denied the resurrection, men will mock at the coming of Christ and the day of judgment. Thus the false teachers of 2 Peter are just a step nearer to the systematised Antinomianism of the second century than the evil-doers denounced by St. Paul. St. Jude shows us in active operation the mischief of which St. Paul and St. Peter had seen the beginning and foretold the development. Tertullian. Irenæus, and Hippolytus tell us to what hideous proportions and fantastic variety the development eventually progressed.<p>It is well known that the framers of our Authorised version, while on the whole making an enormous advance on previous English versions, sometimes went back. In some instances the changes they made in the translations on which they worked were the reverse of improvements. Perhaps no portion of the New Testament is more full of cases of this kind than the Second Epistle of St. Peter. In a large number of such cases it will be found that the earlier versions which are superior to the Authorised version are Wiclif’s and the Rheinish; and not unfrequently that the version which has led our translators astray is the Genevan. None of these three versions were among those which the translators were instructed to use; and of Wiclif’s they probably made very little use; of the other two they made a great deal of use. Wiclif’s version and the Rhemish were made from the Latin Vulgate, not from the Greek: so that we have what at first sight seems to be a startling fact, that versions made from a Latin translation are often superior to the best version made from the Greek. The explanation is simple. The Vulgate is a good Latin translation of excellent Greek texts; our version is a good English translation of very defective Greek texts. “The errors in the text of our English Testament inherited from them are considerably more important than the existing errors of translation” (Westcott). The late Dr. Routh, when asked what commentary he considered to be on the whole the best, is said to have answered “The Vulgate.” The facts just noticed are a striking illustration of his meaning. In the Notes the renderings of previous versions will often be given, where our translators seem to have adopted an inferior rendering.<p>[In writing the Introduction and Notes for this Epistle, use has been made of the Commentaries of Alford, Bengel, Bruckner’s edition of De Wette, Hofmann, Huther, Reuss, Schott, and Wordsworth, together with the Introductions of Bleek and Davidson, and the articles in Smith and Herzog. A much better use might have been made of them had time permitted. But it is only just to the editor and the reader to say, that the commentator on 2 Peter and Jude was asked to undertake the work at very short notice, and to complete it within a very short time. If he is found to have undertaken a task beyond his strength, he must plead in excuse the attraction which the work had for him, and the wish to render help to a far abler but over-worked contributor to this Commentary].<p> <div class="versenum"><a href="/2_peter/1-1.htm">2 Peter 1:1</a></div><div class="verse">Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:</div>(1) <span class= "bld">Simon Peter</span>.—The marginal reading “Symeon” is to be preferred. “Simon” has probably been substituted as being more usual. The Geneva Bible, which our translators unfortunately sometimes follow when it is <span class= "ital">misleading, </span>has “Simeon.” “Symeon,” of St. Peter, occurs elsewhere only <a href="/acts/15-14.htm" title="Simeon has declared how God at the first did visit the Gentiles, to take out of them a people for his name.">Acts 15:14</a>, in a speech of the strongly Jewish St. James. As being the more Jewish form of the name, it points to a Jewish Christian as the author; and as being unusual, it shows that the writer, if not the Apostle, is no slavish imitator. As coming from St. Peter, the Apostle of the circumcision, it is natural enough. The differences between this opening and that of 1 Peter are instructive. There, as approaching communities which might seem to belong to St. Paul, he carefully suppresses everything personal; he calls himself merely “Peter,” the name which Christ Himself had given him along with his high commission (<a href="/matthew/16-18.htm" title="And I say also to you, That you are Peter, and on this rock I will build my church; and the gates of hell shall not prevail against it.">Matthew 16:18</a>), and “Apostle,” the title which stated his commission. Here, as coming a second time to those who now know him better (both through his former Epistle and through Silvanus), he adds personal designations. There, as if not venturing to depart greatly from his own peculiar field, he addresses himself mainly to the Jewish converts. Here, with more boldness, the natural result of increased familiarity, he addresses Gentile converts chiefly. (See Note on <a href="/1_peter/1-1.htm" title="Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,">1Peter 1:1</a>.)<p><span class= "bld">A servant and an apostle.</span>—De Wette suspects a combination of <a href="/1_peter/1-1.htm" title="Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,">1Peter 1:1</a> with <a href="/jude/1-1.htm" title="Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:">Jude 1:1</a>. The coincidence is too slight to argue upon. (See <a href="/romans/1-1.htm" title="Paul, a servant of Jesus Christ, called to be an apostle, separated to the gospel of God,">Romans 1:1</a> and Note on <a href="/jude/1-1.htm" title="Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:">Jude 1:1</a>.) The amount of similarity between the opening verses of Jude and those of this Epistle is too small for any conclusions as to the dependence of one on the other. Although the word for “servant” strictly means <span class= "ital">slave, </span>the English version is quite correct. (See on <a href="/romans/1-1.htm" title="Paul, a servant of Jesus Christ, called to be an apostle, separated to the gospel of God,">Romans 1:1</a>.)<p><span class= "bld">To them that have obtained</span>.—The Greek word implies that they have not won it or earned it for themselves, but that it has been allotted to them. Comp. <a href="/acts/1-17.htm" title="For he was numbered with us, and had obtained part of this ministry.">Acts 1:17</a>, where the same word (rare in the New Testament) occurs <span class= "ital">in a speech of St. Peter.</span> (See Note on “godliness,” <a href="/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3</a>.) Another coincidence to be noticed is the way in which St. Peter speaks of the Gentile Christians (<a href="/acts/11-17.htm" title="For as much then as God gave them the like gift as he did to us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?">Acts 11:17</a>) when charged with having visited “men uncircumcised,” and again (<a href="/context/acts/15-8.htm" title="And God, which knows the hearts, bore them witness, giving them the Holy Ghost, even as he did to us;">Acts 15:8-11</a>) at the Council of Jerusalem; both remarkable parallels to this.<p><span class= "bld">Like precious faith with us.</span>—Not that all had an equal amount of faith, which would scarcely be possible; nor that their faith gave all an equal right to salvation, which the Greek could scarcely mean; but that all believed the same precious mysteries. (Comp. <a href="/1_peter/1-7.htm" title="That the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, might be found to praise and honor and glory at the appearing of Jesus Christ:">1Peter 1:7</a>.) It is delicately implied that “we as well as you have had it allotted to us; it is no credit to us; we are not superior to you.” “Us” may mean either the Apostles, or (more probably) the first Christians, as distinct from those converted later, <span class= "ital">i.e.</span>, Jewish as distinct from Gentile Christians. This shows that Gentile converts are chiefly addressed in this Epistle, as Jewish in the First Epistle. Gentiles would be more likely to be doubters respecting Christ’s return to judgment, than Jews well acquainted with Hebrew prophecies on the subject. Gentiles also would be more likely than Jews to fall into the excesses denounced in the second chapter, which bear a strong resemblance to the catalogue of heathen vices given by St. Paul in Romans 1 The idea that Christians are the antitype of the chosen people is prominent in St. Peter’s writings. (Comp. <a href="/2_peter/2-1.htm" title="But there were false prophets also among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction.">2Peter 2:1</a>, and <a href="/1_peter/1-10.htm" title="Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you:">1Peter 1:10</a>.) Note that no particular churches are mentioned. The Second Epistle is more “general” or “catholic” in its address than the First. Here again we have a mark of independence. A writer personating St. Peter, and referring to the former Letter (<a href="/2_peter/3-1.htm" title="This second letter, beloved, I now write to you; in both which I stir up your pure minds by way of remembrance:">2Peter 3:1</a>), would probably have taken care to make the address of the second letter tally exactly with that of the first.<p><span class= "bld">Through the</span> <span class= "bld">righteousness.</span>—Better, <span class= "ital">in the righteousness.</span> So Wiclif, Tyndale, and Rheims version. “Righteousness” is variously explained. Perhaps the best interpretation is “fairness, justice.” He has no respect of persons, and hence has given to all Christians, early or late, Jew or Gentile, a “like precious faith.”<p><span class= "bld">Of God and our Saviour Jesus Christ.</span>—Better, <span class= "ital">of our God and </span>(<span class= "ital">our</span>)<span class= "ital"> Saviour Jesus Christ.</span> Here, as in <a href="/titus/2-13.htm" title="Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;">Titus 2:13</a> (comp. <a href="/2_thessalonians/1-12.htm" title="That the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.">2Thessalonians 1:12</a>), we are somewhat in doubt as to whether we have one or two Persons of the Trinity mentioned. Rigid grammar would incline us to make “God” and “Saviour” both apply to Christ. But rigid grammar alone is not always the safest guide in interpreting Scripture. The very next verse, independently of other considerations, seems to determine that both the Father and the Son are here mentioned. The mode of expression which causes doubt on the subject, perhaps indicates the writer’s perfect belief in the oneness of the Father with the Son. The addition of “Saviour” to the name of Jesus Christ is very frequent in this Epistle (<a href="/2_peter/1-11.htm" title="For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.">2Peter 1:11</a>, <a href="/2_peter/2-20.htm" title="For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.">2Peter 2:20</a>; <a href="/2_peter/3-18.htm" title="But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for ever. Amen.">2Peter 3:18</a>; comp. <a href="/2_peter/3-2.htm" title="That you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior:">2Peter 3:2</a>). It shows how completely “Jesus” had become a proper name, the exact signification of which was becoming obscured. “Saviour” does not occur in 1 Pet., but the cognate “salvation” does (<a href="/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5</a>; <a href="/context/2_peter/1-9.htm" title="But he that lacks these things is blind, and cannot see afar off, and has forgotten that he was purged from his old sins.">2Peter 1:9-10</a>; <a href="/2_peter/2-2.htm" title="And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.">2Peter 2:2</a>). Both words point onwards to safety from perdition at the last. (Comp. St. Peter’s speech, <a href="/acts/5-31.htm" title="Him has God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins.">Acts 5:31</a>.)<p> <div class="versenum"><a href="/2_peter/1-2.htm">2 Peter 1:2</a></div><div class="verse">Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,</div>(2) <span class= "bld">Grace and peace be multiplied unto you.</span>—Identical with the last clause of <a href="/1_peter/1-2.htm" title="Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, to obedience and sprinkling of the blood of Jesus Christ: Grace to you, and peace, be multiplied.">1Peter 1:2</a>, and with no other greeting in any Epistle. What follows here is peculiar to this Epistle, which begins and ends with grace and knowledge. (Comp. <a href="/2_peter/3-18.htm" title="But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for ever. Amen.">2Peter 3:18</a>.)<p><span class= "bld">Through the knowledge.</span>—Better, as before, <span class= "ital">in.</span> The preposition indicates the sphere or element in which the action takes place, or the aspect in which it is contemplated. Tyndale and the Rhemish version have “in.”“ Knowledge” is not quite strong enough. In the original we have a compound word, which implies fuller, riper, more minute knowledge. But any of these expressions would be a little too strong, as the simple word is a little too weak. The same compound recurs <a href="/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3</a>. It is rare in St. Paul’s earlier letters, but is more common in the later ones. This fact, coupled with its appearance here, agrees well with the more contemplative aspect in which the Gospel began gradually to be presented; a change which finds its fullest expression in the transition from the first three Gospels to the fourth. The word is introduced here with telling emphasis; “in the fuller knowledge of God” anticipates the attack that is coming upon the godless speculations of the “false teachers” in 2 Peter 2.<p><span class= "bld">And of Jesus our Lord.</span>—Deliberately added. These false teachers “denied the Lord that bought them” (<a href="/2_peter/2-1.htm" title="But there were false prophets also among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction.">2Peter 2:1</a>), and promised all kinds of high-sounding benefits to their followers (<a href="/2_peter/2-18.htm" title="For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.">2Peter 2:18</a>). The Apostle assures his readers that only in fuller knowledge of their Lord can grace and peace be multiplied to them. The combination “Jesus our Lord” is unusual; elsewhere only <a href="/romans/4-24.htm" title="But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;">Romans 4:24</a>. Another small indication of independence (see first Note). There should be a fullstop at “Lord;” so Tyndale, Cranmer, and Geneva.<p> <div class="versenum"><a href="/2_peter/1-3.htm">2 Peter 1:3</a></div><div class="verse">According as his divine power hath given unto us all things that <i>pertain</i> unto life and godliness, through the knowledge of him that hath called us to glory and virtue:</div>(3-11) Exhortation to progress in spiritual graces in order to win eternal life at Christ’s coming. God has given us all we need for salvation; let us profit by it, and show ourselves worthy of it.<p>(3) <span class= "bld">According as.</span>—Better, <span class= "ital">seeing that</span> This must not be made to depend on <a href="/2_peter/1-2.htm" title="Grace and peace be multiplied to you through the knowledge of God, and of Jesus our Lord,">2Peter 1:2</a>. In the canonical Epistles the address does not go beyond the blessing. Galatians is the only exception; there a relative clause is added to the blessing; but this is solemnly brought to a close with a doxology, so that the exception is one that almost proves the rule. In Hebrews, James, 1 and 3 John, there is no opening blessing; the remark holds good of all the rest. <a href="/context/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3-4</a> are a brief introduction to the direct exhortations contained <a href="/context/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5-11</a>. The eagerness with which the writer goes direct to his subject is characteristic of St. Peter’s temper.<p><span class= "bld">His divine power.</span>—The pronoun refers to “Jesus our Lord.” The adjective occurs in the New Testament in these two verses (3 and 4) only; elsewhere we have the genitive case, “of God,” “of the Lord,” “of the Father,” and the like.<p><span class= "bld">All things that pertain unto</span>.—All that are necessary for the attainment of. He does not give life and godliness in maturity, but supplies us with the means of winning them for ourselves. “All” is emphatic; nothing that is requisite is grudged us, and nothing is our own, it is all the gift of God.<p><span class= "bld">Godliness.</span>—The Greek word occurs <a href="/acts/3-12.htm" title="And when Peter saw it, he answered to the people, You men of Israel, why marvel you at this? or why look you so earnestly on us, as though by our own power or holiness we had made this man to walk?">Acts 3:12</a>, in a speech of St. Peter, and four times in this Epistle; elsewhere only in those to Timothy and Titus. It belongs to the phraseology of the later books of the New Testament. “Godliness” is the realisation of God’s abiding presence, the fruits of which are reverence and trust: “Thou God seest me;” “I have set God always before me, therefore I cannot fall.” It is introduced here, perhaps, in opposition to the godlessness and irreverence of the false teachers. (Comp. <a href="/2_timothy/3-5.htm" title="Having a form of godliness, but denying the power thereof: from such turn away.">2Timothy 3:5</a>.)<p><span class= "bld">Through the knowledge.</span>—Through learning to know God as One who has called us to salvation. (Comp. <a href="/2_peter/1-2.htm" title="Grace and peace be multiplied to you through the knowledge of God, and of Jesus our Lord,">2Peter 1:2</a>.)<p><span class= "bld">To glory and virtue.</span>—Rather, <span class= "ital">by glory and virtue;</span> or perhaps, <span class= "ital">by His own glory and virtue, </span>according to another reading. “To” cannot be correct, whichever of the various readings is the right one, Tyndale, Cranmer, and Rheims have “by;” the error comes from Geneva, which has “unto.” “Glory” points to the majesty of God, “virtue” to His activity. “Virtue” as applied to God is unusual, but occurs <a href="/1_peter/2-9.htm" title="But you are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that you should show forth the praises of him who has called you out of darkness into his marvelous light;">1Peter 2:9</a> (see Note there), a coincidence to be noted. The word is rendered there “praises,” but “virtues” is given in the margin. The whole verse is strikingly parallel to this one, though very differently expressed.<p> <div class="versenum"><a href="/2_peter/1-4.htm">2 Peter 1:4</a></div><div class="verse">Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.</div>(4) <span class= "bld">Whereby.</span>—By God’s “glory and virtue;” not by “all things that pertain unto life and godliness,” although the latter is possible, and is preferred by some.<p><span class= "bld">Are given unto us.</span>—Better, <span class= "ital">He hath given unto us, </span>viz., He who called us, God. Wiclif, “He gaf;” Rheims, “He hath given.”<p><span class= "bld">Promises.</span>—The Greek word occurs here and in <a href="/2_peter/3-13.htm" title="Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwells righteousness.">2Peter 3:13</a> only. Its termination indicates the things promised rather than the act of promising. They are “exceeding great,” or rather “the greatest,” because they contain an earnest of the completion and perfection of the Christian life; they are very “precious,” because this earnest is in itself something real, and not mere empty words. Not the promises of the Old Testament are meant, that Christ should come; but those of the New Testament, that Christ should come again. The certainty of Christ’s return to reward the righteous and punish the wicked is one of the main subjects of the Epistle.<p><span class= "bld">That by these.</span>—“These” is variously referred (1) to “all things that pertain unto life and godliness,” (2) to “glory and virtue,” (3) to “promises.” The last is most likely, the second least likely to be right. The hope expressed in this verse, and again 3:13, is distinctly parallel to that in <a href="/1_peter/1-4.htm" title="To an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you,">1Peter 1:4</a>.<p><span class= "bld">Ye might be partakers.</span>—Better, <span class= "ital">become partakers.</span> Rheims, “be made.” This idea of close relationship to God and escape from corruption is found in <a href="/1_peter/1-23.htm" title="Being born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and stays for ever.">1Peter 1:23</a>. The change from the first person plural to the second is easy enough both in Greek and English: by it what is true of all Christians is applied specially to those whom the writer is addressing. We have a similar change in <a href="/context/1_peter/1-3.htm" title="Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy has begotten us again to a lively hope by the resurrection of Jesus Christ from the dead,">1Peter 1:3-4</a>; <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1Peter 2:21</a>; <a href="/1_peter/2-24.htm" title="Who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness: by whose stripes you were healed.">1Peter 2:24</a>.<p><span class= "bld">Through lust.</span>—Rather (as in <a href="/context/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1-2</a>; <a href="/2_peter/1-13.htm" title="Yes, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;">2Peter 1:13</a>; <a href="/2_peter/2-3.htm" title="And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingers not, and their damnation slumbers not.">2Peter 2:3</a>) <span class= "ital">in lust.</span> It is in lust that the corruption has its root. (Comp. <a href="/1_peter/1-22.htm" title="Seeing you have purified your souls in obeying the truth through the Spirit to unfeigned love of the brothers, see that you love one another with a pure heart fervently:">1Peter 1:22</a>.) The word “escaped” indicates that “<span class= "ital">bondage</span> of corruption” (<a href="/romans/8-21.htm" title="Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.">Romans 8:21</a>) from which even the Christian is not wholly free, so long as he is in the body; and in which others are hopelessly held. A comparison of this last clause with <a href="/2_peter/3-13.htm" title="Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwells righteousness.">2Peter 3:13</a> will confirm us in the view that “by these” refers to the “promises.” We see there what the things promised are. Instead of merely “having escaped” evil, “we, <span class= "ital">according to His promise, </span>look for” better things; for, from “the corruption that is in the world in lust” we turn to “new heavens and a new earth, wherein dwelleth righteousness.” There should be no full-stop at the end of this verse; the sentence continues unbroken from the beginning of <a href="/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3</a> to the end of <a href="/2_peter/1-7.htm" title="And to godliness brotherly kindness; and to brotherly kindness charity.">2Peter 1:7</a>.<p> <div class="versenum"><a href="/2_peter/1-5.htm">2 Peter 1:5</a></div><div class="verse">And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;</div>(5) <span class= "bld">And beside this.</span>—Rather, <span class= "ital">and for this very reason.</span> The Authorised version is quite indefensible, and is the more to be regretted because it obscures a parallel between this and 1 Peter. There also we are exhorted to regulate our conduct by God’s (<a href="/1_peter/1-15.htm" title="But as he which has called you is holy, so be you holy in all manner of conversation;">1Peter 1:15</a>; <a href="/1_peter/2-1.htm" title="Why laying aside all malice, and all guile, and hypocrisies, and envies, all evil speakings,">1Peter 2:1</a>; <a href="/1_peter/2-5.htm" title="You also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.">1Peter 2:5</a>). [In the Notes on <a href="/context/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5-8</a> use has been made of addresses <span class= "ital">On some Traits in the Christian Character.</span> Camb. 1876.]<p><span class= "bld">Giving all diligence.</span>—Literally, <span class= "ital">bringing in all diligence to the side of</span> God’s gifts and promises; making your contribution in answer to His. He has made all things possible for you; but they are not yet done, and you must labour diligently to realise the glorious possibilities opened out to you.<p><span class= "bld">Add to your faith virtue.</span>—Rather, <span class= "ital">in your faith supply virtue.</span> The error comes from Geneva; all other English versions are right. The interesting word inadequately translated “add” occurs again in <a href="/2_peter/1-11.htm" title="For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.">2Peter 1:11</a>, and elsewhere only in <a href="/2_corinthians/9-10.htm" title="Now he that ministers seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)">2Corinthians 9:10</a>; <a href="/galatians/3-5.htm" title="He therefore that ministers to you the Spirit, and works miracles among you, does he it by the works of the law, or by the hearing of faith?">Galatians 3:5</a>; <a href="/colossians/2-19.htm" title=" And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increases with the increase of God.">Colossians 2:19</a>. Everywhere but here it is translated “minister.” Sufficient explanation of the word will be found in Notes on <a href="/2_corinthians/9-10.htm" title="Now he that ministers seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)">2Corinthians 9:10</a> and <a href="/galatians/3-5.htm" title="He therefore that ministers to you the Spirit, and works miracles among you, does he it by the works of the law, or by the hearing of faith?">Galatians 3:5</a>. The notion of rendering a service that is expected of one in virtue of one’s position fits in admirably here. God <span class= "ital">gives</span>; His blessings and promises come from His free undeserved bounty; man <span class= "ital">renders, supplies, furnishes, </span>that which, considering the benefits which he has received, is fairly required of him. Note that we are not told to supply faith; that comes from God (<a href="/ephesians/2-8.htm" title="For by grace are you saved through faith; and that not of yourselves: it is the gift of God:">Ephesians 2:8</a>), and the Apostle assumes that his readers possess it. “Virtue” is that which is recognised by all men as excellent; the excellence of man as man. Heathen moralists had drawn a noble picture of what man ought to be; the gospel gave the command to realise a yet nobler ideal, and also gave the power by which it could be realised.<p><span class= "bld">And to virtue knowledge.</span>—As before, <span class= "ital">and in your virtue</span> [<span class= "ital">supply</span>]<span class= "ital"> knowledge</span>—<span class= "ital">i.e., </span>in the virtue which each of you possesses. Virtue for each individual is the excellence corresponding to the talents committed to him. The word for “knowledge” here is not the compound used in <a href="/context/2_peter/1-2.htm" title="Grace and peace be multiplied to you through the knowledge of God, and of Jesus our Lord,">2Peter 1:2-3</a>, but the simple substantive. It means, therefore, knowledge that still admits of growth, not yet ripe or complete. It is worth noting that the word for <span class= "ital">absolute</span> knowledge, <span class= "ital">epistêmê, </span>does not occur in the New Testament. By “knowledge” here is probably meant spiritual discernment as to what is right and what is wrong in all things; the right object, the right way, the right time.<p> <div class="versenum"><a href="/2_peter/1-6.htm">2 Peter 1:6</a></div><div class="verse">And to knowledge temperance; and to temperance patience; and to patience godliness;</div>(6) <span class= "bld">And to knowledge temperance; and to temperance patience; and to patience godliness.</span>—<span class= "ital">And in your knowledge</span> [<span class= "ital">supply</span>]<span class= "ital"> self control, and in your self-control, patience, and in your patience, godliness.</span> In other words, your discerning between good and evil must lead to avoiding the evil and choosing the good—<span class= "ital">i.e., </span>to the control of your own lawless propensities; and in restraining these you must endure difficulties patiently; and your patience must not be the stolid defiance of the savage, or the self-reliant and self-satisfied endurance of the Stoic, but a humble and loving trust in God. Virtue and knowledge are energetic and progressive; they are exercised in developing the powers implanted in us. Self-control and patience are restrictive and disciplinary; they are exercised in checking and regulating the conflicting claims of many co-existing powers, so as to reduce all to harmony. There is special point in “self-control” being placed as the consequence of “knowledge.” The false teachers would insist that knowledge led to liberty, which with them meant emancipation from all control whatever. Self-mastery is to the world at large the opposite of liberty; to the Christian it is another name for it—that service which is perfect freedom. Patience to the world is to accept loss and suffering; to the Christian it is to win the best of prizes—“in your patience ye shall win your souls.”<p> <div class="versenum"><a href="/2_peter/1-7.htm">2 Peter 1:7</a></div><div class="verse">And to godliness brotherly kindness; and to brotherly kindness charity.</div>(7) <span class= "bld">And to godliness brotherly kindness; and to brotherly kindness charity.</span>—<span class= "ital">And in your godliness</span> [<span class= "ital">supply</span>]<span class= "ital"> love of the brethren, and in your love of the brethren, charity.</span> In other words, your godliness must not be selfish and solitary, but social and Christian; for he who loveth God must love his brother also (<a href="/context/1_john/4-20.htm" title="If a man say, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he has seen, how can he love God whom he has not seen?">1John 4:20-21</a>). And though “charity begins at home” with “them who are of the household of faith,” it must not end there, but reach out to all men, whether Christians or not. (Comp. <a href="/1_thessalonians/3-12.htm" title="And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:">1Thessalonians 3:12</a>; <a href="/galatians/6-10.htm" title="As we have therefore opportunity, let us do good to all men, especially to them who are of the household of faith.">Galatians 6:10</a>.) The translation “brotherly kindness” is a little to be regretted; it obscures the exact meaning of the Word, and also the fact that the very same word is used in <a href="/1_peter/1-22.htm" title="Seeing you have purified your souls in obeying the truth through the Spirit to unfeigned love of the brothers, see that you love one another with a pure heart fervently:">1Peter 1:22</a>. “Love of the brethren” means love of Christians as such, as members of the same great family, as God’s adopted children. “Charity” means love of men as such, as creatures made in the likeness of God, as souls for which Christ died. The word for “charity” is emphatically Christian love; not mere natural benevolence.<p>Each in this noble chain of virtues prepares the way for the next, and is supplemented and perfected by it. It begins with faith, and it ends (like St. Paul’s list of virtues, <a href="/context/colossians/3-12.htm" title=" Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;">Colossians 3:12-14</a>) with charity. But we must not insist too strongly upon the order in the series, as being either logically or chronologically necessary. It is a natural order that is here given, but not the only one. These three verses are the First Epistle condensed. Each one of the virtues mentioned here is represented quite distinctly in 1 Peter: virtue, <a href="/1_peter/1-13.htm" title="Why gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought to you at the revelation of Jesus Christ;">1Peter 1:13</a>; knowledge, <a href="/1_peter/3-15.htm" title="But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asks you a reason of the hope that is in you with meekness and fear:">1Peter 3:15</a>; self-control, <a href="/1_peter/1-14.htm" title="As obedient children, not fashioning yourselves according to the former lusts in your ignorance:">1Peter 1:14</a>; <a href="/1_peter/2-11.htm" title="Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;">1Peter 2:11</a>; patience, <a href="/1_peter/1-6.htm" title="Wherein you greatly rejoice, though now for a season, if need be, you are in heaviness through manifold temptations:">1Peter 1:6</a>; <a href="/1_peter/2-21.htm" title="For even hereunto were you called: because Christ also suffered for us, leaving us an example, that you should follow his steps:">1Peter 2:21</a>; godliness, <a href="/context/1_peter/1-15.htm" title="But as he which has called you is holy, so be you holy in all manner of conversation;">1Peter 1:15-16</a>; <a href="/1_peter/3-4.htm" title="But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.">1Peter 3:4</a>; love of the brethren, <a href="/1_peter/1-22.htm" title="Seeing you have purified your souls in obeying the truth through the Spirit to unfeigned love of the brothers, see that you love one another with a pure heart fervently:">1Peter 1:22</a>; <a href="/1_peter/3-8.htm" title="Finally, be you all of one mind, having compassion one of another, love as brothers, be pitiful, be courteous:">1Peter 3:8</a>; charity, <a href="/1_peter/4-8.htm" title="And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.">1Peter 4:8</a>. The list of virtues given in the <span class= "ital">Epistle of Barnabas</span> 2 runs thus:—<span class= "ital">Faith, </span>fear, <span class= "ital">patience, </span>long - suffering, <span class= "ital">temperance, </span>wisdom, prudence, science, <span class= "ital">knowledge.</span> The very slight amount of similarity affords no ground for supposing that the writer was acquainted with 2 Peter.<p> <div class="versenum"><a href="/2_peter/1-8.htm">2 Peter 1:8</a></div><div class="verse">For if these things be in you, and abound, they make <i>you that ye shall</i> neither <i>be</i> barren nor unfruitful in the knowledge of our Lord Jesus Christ.</div>(8) <span class= "bld">For if these things be in you.</span>—First reason for the preceding exhortation—the benefit of having these graces. The original of “be in you” is a strong expression, implying permanent and not mere momentary existence.<p><span class= "bld">And abound.</span>—Strictly, <span class= "ital">and multiply</span> or <span class= "ital">increase.</span> (Comp. <a href="/romans/5-20.htm" title="Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:">Romans 5:20</a>, and Note there; <a href="/romans/6-1.htm" title="What shall we say then? Shall we continue in sin, that grace may abound?">Romans 6:1</a>; <a href="/2_thessalonians/1-3.htm" title="We are bound to thank God always for you, brothers, as it is meet, because that your faith grows exceedingly, and the charity of every one of you all toward each other abounds;">2Thessalonians 1:3</a>, where the same inadequate translation occurs in the Authorised version.)<p><span class= "bld">Neither be barren nor unfruitful.</span>—Better, <span class= "ital">not idle nor yet unfruitful.</span> Cranmer, Tyndale, and Geneva all have “ydle.” The Greek word literally means “without work”—<span class= "ital">i.e., </span>doing nothing, as” unfruitful” means producing nothing. “That ye shall be” is not in the Greek, and is not needed. The two adjectives “idle” and “unfruitful” exactly correspond to the two verbs “be in you” and “increase.” If these things be in you, you will be morally active; if they increase, you will be morally productive.<p><span class= "bld">In the knowledge.</span>—Rather, <span class= "ital">unto the knowledge</span>; the fuller, more advanced knowledge of <a href="/context/2_peter/1-2.htm" title="Grace and peace be multiplied to you through the knowledge of God, and of Jesus our Lord,">2Peter 1:2-3</a>, and <a href="/2_peter/2-20.htm" title="For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.">2Peter 2:20</a>. This is the goal towards which all these virtues tend, the fruit which they tend to produce—the perfect knowledge of Christ. Those who are the most like Christ in their lives have the fullest knowledge of Him in this world, a knowledge to be perfected in the next world, when, purified from sin, “we shall see Him as He is.” This clause, without the negatives, accurately describes the condition of the false teachers whom the Apostle has in view. They were both “idle and unfruitful unto the knowledge of our Lord Jesus Christ.” They neither did nor produced anything that in any degree advanced such knowledge either in themselves or others. The list of virtues just commended (<a href="/context/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5-7</a>) constitutes a solemn indictment against them. Practical infidelity leading to vicious conduct; a hollow and pretentious philosophy leading to libertinism; an impatience of control leading to utter godlessness; a selfish indifference to the claims of those nearest to them ending in absolute heartlessness towards all men—such is the charge brought against them, by implication here, directly in 2 Peter 2.<p> <div class="versenum"><a href="/2_peter/1-9.htm">2 Peter 1:9</a></div><div class="verse">But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.</div>(9) <span class= "bld">But he that lacketh.</span>—Rather, <span class= "ital">for he that lacketh.</span> Geneva and Rheims have “for.” The “for” introduces the second reason for the exhortation to furnish forth all these graces—viz., the evil of not having them. The Greek implies absence of possession in any degree, not merely absence of permanent possession. (See first Note on <a href="/2_peter/1-8.htm" title="For if these things be in you, and abound, they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.">2Peter 1:8</a>.)<p><span class= "bld">Is blind.</span>—We might have expected “will be idle and unfruitful, &c.,” but the writer is not content with merely emphasizing what has just been said, after the manner of St. John (<span class= "ital">e.g., </span><a href="/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3</a>; <a href="/1_john/1-5.htm" title="This then is the message which we have heard of him, and declare to you, that God is light, and in him is no darkness at all.">1John 1:5</a>; <a href="/1_john/2-4.htm" title="He that said, I know him, and keeps not his commandments, is a liar, and the truth is not in him.">1John 2:4</a>; <a href="/context/1_john/2-27.htm" title="But the anointing which you have received of him stays in you, and you need not that any man teach you: but as the same anointing teaches you of all things, and is truth, and is no lie, and even as it has taught you, you shall abide in him.">1John 2:27-28</a>; <a href="/context/1_john/4-2.htm" title="Hereby know you the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God:">1John 4:2-3</a>; <a href="/1_john/4-6.htm" title="We are of God: he that knows God hears us; he that is not of God hears not us. Hereby know we the spirit of truth, and the spirit of error.">1John 4:6</a>); he puts the case in a new way, with a new metaphor equally, applicable to the subject of knowledge. Note that he does not say “<span class= "ital">will</span> be blind,” but”<span class= "ital"> is</span> blind.” The very fact of his possessing none of these graces shows that he has no eye for them.<p><span class= "bld">Cannot see afar off.</span>—The Greek word means literally <span class= "ital">closing the eyes</span>; and the point seems to be, not wilful shutting of the eyes (those who <span class= "ital">won’t</span> see), but involuntary and partial closing, as in the case of <span class= "ital">short-sighted</span> people; in a spiritual sense, those who have only a very hazy apprehension of the objects of belief and of the bearing which their beliefs should have on their conduct. There is, therefore, no anti-climax, a weak expression following a strong one, but a simple explanation, a more definite term following a general one; it explains what kind of blindness is meant. The special kind of short-sightedness here indicated is that of one who just sees that he is a member of a Christian community, but perceives neither the kind of life that one who has been purged from heathen enormities is bound to lead, nor the kind of life which alone can win an entrance into Christ’s kingdom. The shortsightedness of not being able to see beyond this present world is probably not expressed here.<p><span class= "bld">And hath forgotten.</span>—Literally, <span class= "ital">having received</span> or <span class= "ital">incurred forgetfulness</span>—a unique expression in the New Testament. The phrase does not necessarily imply that the forgetfulness is voluntary; it is the inevitable result of wilful neglect—the neglect to cultivate Christian virtues. The forgetfulness is not the cause of the shortsightedness, but a phase of it.<p><span class= "bld">His old sins.</span>—Those committed before he was “purged” in baptism (<a href="/1_corinthians/6-11.htm" title="And such were some of you: but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God.">1Corinthians 6:11</a>; <a href="/ephesians/5-26.htm" title="That he might sanctify and cleanse it with the washing of water by the word,">Ephesians 5:26</a>; <a href="/1_peter/3-21.htm" title="The like figure whereunto even baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:">1Peter 3:21</a>).<p> <div class="versenum"><a href="/2_peter/1-10.htm">2 Peter 1:10</a></div><div class="verse">Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:</div>(10) <span class= "bld">Wherefore the rather.</span>—Exhortation resumed, with still more earnestness, for the reasons just stated in <a href="/context/2_peter/1-8.htm" title="For if these things be in you, and abound, they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.">2Peter 1:8-9</a>. The direct address, “brethren,” is a mark of this increased earnestness, and also assures those addressed that they are not included among the mere nominal Christians described in the preceding verse.<p><span class= "bld">Give diligence.</span>—Recalling “bringing all diligence” in <a href="/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5</a>.<p><span class= "bld">Calling and election.</span>—By God into the kingdom of heaven. “Calling” and “election” are two aspects of the same fact, “calling” referring to God’s invitation, “election” to the distinction which this invitation makes between those who are called and those who are not. “Election” is one of St. Paul’s words. One of the best MSS. and several versions insert “by means of your works,” which gives the right sense, although the words are wanting in authority. It is by following the in junctions given (<a href="/context/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5-7</a>) that our election is made secure. God calls us to salvation (<a href="/2_peter/1-3.htm" title="According as his divine power has given to us all things that pertain to life and godliness, through the knowledge of him that has called us to glory and virtue:">2Peter 1:3</a>), selects us from the heathen; it is for each one of us to respond to the call, and thus ratify His choice.<p><span class= "bld">If ye do these things</span>.—Showing that the making sure of our election is not a single act, but multiform, viz., the furnishing the graces commended (<a href="/context/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5-7</a>).<p><span class= "bld">Never fall.</span>—The same word is translated “offend” (<a href="/james/2-10.htm" title="For whoever shall keep the whole law, and yet offend in one point, he is guilty of all.">James 2:10</a>; <a href="/james/3-2.htm" title="For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.">James 3:2</a>); and “stumble” (<a href="/romans/11-11.htm" title="I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come to the Gentiles, for to provoke them to jealousy.">Romans 11:11</a>). It means to knock one’s foot and stumble. The man who has acquired these graces has his path freed from many stumbling-blocks, and his vision cleared to see and avoid the rest.<p> <div class="versenum"><a href="/2_peter/1-11.htm">2 Peter 1:11</a></div><div class="verse">For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.</div>(11) <span class= "bld">An entrance shall be ministered unto you</span>.—“Ministered” is the passive of the same verb that is translated “add” in <a href="/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5</a>, and is probably chosen to answer to <a href="/2_peter/1-5.htm" title="And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;">2Peter 1:5</a>. “Supply these graces, and an entrance into the kingdom shall be abundantly supplied to you”—“abundantly,” <span class= "ital">i.e., </span>with a warm welcome, as to a son coming home in triumph; not a bare grudging admission, as to a stranger.<p>Thus ends the first main section of the Epistle, which contains the substance of the whole. Its gentle earnestness and obvious harmony with the First Epistle have made some critics ready to admit its genuineness, who throw doubt on much of the rest. But if it stands it carries with it all the rest. Change of style is amply accounted for by change to a new and exciting subject; and the links between the parts are too strong to be severed by any such considerations. (See opening observations in the <span class= "ital">Introduction.</span>)<p>The first sections of the two Epistles should be carefully compared. In both we find these thoughts pervading the opening exhortation: Be earnest, be active; for (1) so much has been done for you, and (2) there is such a rich reward in store for you. (Comp. especially the conclusions of the two sections, <a href="/1_peter/1-13.htm" title="Why gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought to you at the revelation of Jesus Christ;">1Peter 1:13</a> with <a href="/context/2_peter/1-10.htm" title="Why the rather, brothers, give diligence to make your calling and election sure: for if you do these things, you shall never fall:">2Peter 1:10-11</a>.)<p> <div class="versenum"><a href="/2_peter/1-12.htm">2 Peter 1:12</a></div><div class="verse">Wherefore I will not be negligent to put you always in remembrance of these things, though ye know <i>them</i>, and be established in the present truth.</div>(12-15) Transition from the exhortation just concluded to the argument that follows, closely and naturally connected with both.<p>(12) <span class= "bld">I will not be negligent.</span>—According to the right reading, <span class= "ital">I shall be sure to</span>; because on your doing these things depends your entrance into Christ’s kingdom.<p><span class= "bld">Though ye know them.</span>—We find the same affectionate delicacy in <a href="/context/romans/15-14.htm" title="And I myself also am persuaded of you, my brothers, that you also are full of goodness, filled with all knowledge, able also to admonish one another.">Romans 15:14-15</a> (see Notes there); <a href="/1_john/2-21.htm" title="I have not written to you because you know not the truth, but because you know it, and that no lie is of the truth.">1John 2:21</a>; <a href="/jude/1-5.htm" title="I will therefore put you in remembrance, though you once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.">Jude 1:5</a>.<p><span class= "bld">And be established in the present truth.</span>—Comp. “This is the true grace of God wherein ye stand” (<a href="/1_peter/5-12.htm" title="By Silvanus, a faithful brother to you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein you stand.">1Peter 5:12</a>), to which it is not impossible that this verse refers; the “always” here looks like a half apology for what his readers might think needless repetition. “The present truth” is an instance of a translation being misleading through its very literalness. The three Greek words are exactly represented, but the sense is misrepresented. The meaning is, not the truth that we are now discussing, the truth before us, but the truth of the gospel that is come unto you (<a href="/context/colossians/1-5.htm" title=" For the hope which is laid up for you in heaven, whereof you heard before in the word of the truth of the gospel;">Colossians 1:5-6</a>), and is present with you: “the faith once for all delivered unto the saints” (<a href="/jude/1-3.htm" title="Beloved, when I gave all diligence to write to you of the common salvation, it was needful for me to write to you, and exhort you that you should earnestly contend for the faith which was once delivered to the saints.">Jude 1:3</a>).<p> <div class="versenum"><a href="/2_peter/1-13.htm">2 Peter 1:13</a></div><div class="verse">Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting <i>you</i> in remembrance;</div>(13) <span class= "bld">Yea, I think it meet.</span>—Better, <span class= "ital">But I think it right.</span> So Rheims; Tyndale and Cranmer have “notwithstanding.” The meaning is, “but (so far from my writing being unnecessary) I think it right,” &c.<p><span class= "bld">In this tabernacle.</span>—The comparison of the human body to a dwelling is common in all literatures, and the temporary nature of a tent makes it specially appropriate. (Comp. <a href="/2_corinthians/5-1.htm" title="For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.">2Corinthians 5:1</a>.)<p><span class= "bld">By putting you in remembrance.</span>—Better, <span class= "ital">in putting you.</span> The stirring up consists <span class= "ital">in</span> the reminding. (See <a href="/context/2_peter/1-1.htm" title="Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:">2Peter 1:1-2</a>; <a href="/2_peter/1-4.htm" title="Whereby are given to us exceeding great and precious promises: that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.">2Peter 1:4</a>; also <a href="/2_peter/3-1.htm" title="This second letter, beloved, I now write to you; in both which I stir up your pure minds by way of remembrance:">2Peter 3:1</a>, where the same phrase occurs.)<p> <div class="versenum"><a href="/2_peter/1-14.htm">2 Peter 1:14</a></div><div class="verse">Knowing that shortly I must put off <i>this</i> my tabernacle, even as our Lord Jesus Christ hath shewed me.</div>(14) <span class= "bld">Knowing that shortly I must put off this my tabernacle</span>.—This is rather wide of the mark. Among English versions Wiclif alone is right. The meaning is, <span class= "ital">Knowing as I do that the putting off of my tabernacle will be done swiftly</span> (comp. <a href="/2_peter/2-1.htm" title="But there were false prophets also among the people, even as there shall be false teachers among you, who privately shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction.">2Peter 2:1</a>)—<span class= "ital">i.e.</span>, will soon be over when it once begins. The point is not that the writer believes himself to be near his end, but that his end would be such as to allow of no deathbed exhortations; what he has to say must be said in good time, for Christ had told him that his death would be a violent one (<a href="/john/21-18.htm" title="Truly, truly, I say to you, When you were young, you gird yourself, and walked where you would: but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not.">John 21:18</a>). Some of those who have taken the passage in the sense of the Authorised version have supposed a special revelation to be implied in the last half of the verse. But without any revelation an old man might know that his end must soon come; and Christ had already told him that it should come when he began to be old. “The putting off of my tabernacle” involves rather a mixture of metaphors; we have a similar mixture in <a href="/colossians/2-11.htm" title=" In whom also you are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:">Colossians 2:11</a>. The word for “putting off” occurs nowhere but here and <a href="/1_peter/3-21.htm" title="The like figure whereunto even baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:">1Peter 3:21</a>; but the coincidence is not one on which much stress can be laid.<p><span class= "bld">Hath shewed me.</span>—More strictly, <span class= "ital">shewed me.</span> The substitution of perfect for aorist is here objectionable, as it obscures the reference to a definite moment in the Apostle’s life. If the reference were to <a href="/john/21-18.htm" title="Truly, truly, I say to you, When you were young, you gird yourself, and walked where you would: but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not.">John 21:18</a>, this would be at once fatal to the authenticity of our Epistle; for of course no part of St. John’s Gospel, and least of all the last chapter, was written during the life of St. Peter. But if the reference be to the event <span class= "ital">narrated</span> in <a href="/john/21-18.htm" title="Truly, truly, I say to you, When you were young, you gird yourself, and walked where you would: but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you where you would not.">John 21:18</a>, then that narrative confirms what is said here, this being a prior and independent allusion to the same occurrence. In this case we have strong evidence of the authenticity of St. Peter.<p> <div class="versenum"><a href="/2_peter/1-15.htm">2 Peter 1:15</a></div><div class="verse">Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.</div>(15) <span class= "bld">Moreover I will endeavour.</span>—The verse requires re-arranging. “Always” (or better, <span class= "ital">at all times</span>) belongs to “may be able,” not to “have in remembrance;” and perhaps “moreover” is not quite right. Better, <span class= "ital">But I will endeavour that ye</span> <span class= "ital">may at all times also</span> (as well as now) <span class= "ital">have it in your power after my decease to remember these things.</span> To what does this declaration point? The simplest answer is, to his writing this letter, which they might keep and read whenever they liked. (Comp. <a href="/2_peter/1-13.htm" title="Yes, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;">2Peter 1:13</a>.) Other suggestions are—to his having copies of this letter distributed; or, writing other letters; or, instructing, St. Mark to write his Gospel; or, commissioning “faithful men” to teach these things. There seems to be nothing either for or against these conjectures. It is a coincidence worth noting that, with the Transfiguration in his mind (<a href="/context/2_peter/1-16.htm" title="For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.">2Peter 1:16-18</a>), he uses, in close succession, two words connected in St. Luke’s account of the Transfiguration (<a href="/luke/9-31.htm" title="Who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem.">Luke 9:31</a>; <a href="/luke/9-33.htm" title="And it came to pass, as they departed from him, Peter said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for you, and one for Moses, and one for Elias: not knowing what he said.">Luke 9:33</a>)—“decease” and “tabernacle.”<p> <div class="versenum"><a href="/2_peter/1-16.htm">2 Peter 1:16</a></div><div class="verse">For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.</div>(16-21) The certainty of Christ’s coming again is the basis of these exhortations; and that certainty is proved (1) by the Transfiguration, which was an anticipation of His coming again in glory; (2) by the utterances of the prophets who predicted it.<p>(16) <span class= "bld">For we have not followed.</span>—More literally, <span class= "ital">For we did not follow, </span>or, <span class= "ital">It was not by following out, &c., that. “</span>For” introduces the reason for “I will endeavour” above. The word for “follow,” or “follow out,” occurs again in <a href="/2_peter/2-2.htm" title="And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.">2Peter 2:2</a>; <a href="/2_peter/2-15.htm" title="Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;">2Peter 2:15</a>, and nowhere else in the New Testament.<p><span class= "bld">Cunningly devised fables.</span>—We cannot be sure that any in particular are meant, whether heathen, Jewish, or Christian; the negative makes the statement quite general. Various things, however, have been suggested as possibly indicated—heathen mythology, Jewish theosophy, Gnostic systems (as yet quite in their infancy in Simon Magus, St. Peter’s adversary), and Apocryphal Gospels. Probably some elements in the doctrine of the false teachers are alluded to; something analogous to the “feigned words” of <a href="/2_peter/2-3.htm" title="And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingers not, and their damnation slumbers not.">2Peter 2:3</a>. There is reason for believing that the particular elements in their teaching thus incidentally condemned were of <span class= "ital">Jewish</span> origin. If this conjecture be correct, then <span class= "ital">St.</span> Peter is here dealing with errors similar to those condemned by St. Paul (<a href="/1_timothy/1-4.htm" title="Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.">1Timothy 1:4</a>; <a href="/2_timothy/4-4.htm" title="And they shall turn away their ears from the truth, and shall be turned to fables.">2Timothy 4:4</a>; <a href="/titus/1-14.htm" title="Not giving heed to Jewish fables, and commandments of men, that turn from the truth.">Titus 1:14</a>—the only other passages in which the word “fables” occurs). And in this case much light is thrown on some of the marked peculiarities of this Epistle and that of St. Jude, viz., the fondness of both writers for the oldest, and sometimes the most obscure, passages of Old Testament history, as well as for some strange portions of uncanonical and apocryphal tradition. They were fighting these seducers with their own weapons; difficult passages of Scripture and tradition, which these men had worked up into a system of pernicious mysticism, St. Peter and St. Jude proved to be altogether of a different meaning, and to tell against the very doctrines that they were employed to support.<p><span class= "bld">When we made known unto you.</span>—It is difficult to determine to what this refers. It is erroneous to suppose that the phrase necessarily implies personal communication by word of mouth. In the First Epistle the Apostle wrote to congregations not personally acquainted with him; and we have no reason for assuming that he had visited them since. “When we made known” may possibly refer to the First Epistle, against which supposition the plural “we” is not conclusive. Or a written Gospel—and, if so, the one with which St. Peter is commonly connected, viz., that of St. Mark—may be in the Apostle’s mind. But the simplest explanation is that he refers to the Apostolic teaching generally.<p><span class= "bld">The power and coming.</span>—The <span class= "ital">power</span> conferred upon Christ after being glorified in His passion and resurrection, and his <span class= "ital">coming</span> again to judgment. (Comp. <a href="/2_peter/3-4.htm" title="And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.">2Peter 3:4</a>; <a href="/matthew/24-3.htm" title="And as he sat on the mount of Olives, the disciples came to him privately, saying, Tell us, when shall these things be? and what shall be the sign of your coming, and of the end of the world?">Matthew 24:3</a>; <a href="/matthew/24-27.htm" title="For as the lightning comes out of the east, and shines even to the west; so shall also the coming of the Son of man be.">Matthew 24:27</a>; <a href="/1_corinthians/15-23.htm" title="But every man in his own order: Christ the first fruits; afterward they that are Christ's at his coming.">1Corinthians 15:23</a>; &c., &c., where the same Greek word is used.) In this power He will come again. His first coming at the Incarnation would neither be the usual meaning of the word nor would suit the context.<p><span class= "bld">But were eyewitnesses.</span>—More literally, <span class= "ital">but by having been made eye-witnesses. “</span>It was not by following fables that we made known to you His power and coming, but by having been admitted eye-witnesses.” The word for “eye-witness” is sometimes a technical term for one who was admitted to the highest grade of initiation in the Eleusinian mysteries. This meaning would be very applicable here; but it may be doubted whether St. Peter would be familiar with this use of the word. It occurs nowhere else in the New Testament. The kindred verb, “to be an eye-witness,” occurs in <a href="/1_peter/2-12.htm" title="Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.">1Peter 2:12</a>; <a href="/1_peter/3-2.htm" title="While they behold your chaste conversation coupled with fear.">1Peter 3:2</a>, and nowhere else—a coincidence worth noting. The words of another witness of the Transfiguration,” And we beheld His glory,” &c. (<a href="/john/1-14.htm" title="And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.">John 1:14</a>), should be compared with the passage before us.<p><span class= "bld">Of his majesty.</span>—At the Transfiguration, which was a foretaste and an earnest of the glory of His second coming. This is St. Peter’s view of it; and that it is the correct one is perhaps shown by the Gospels themselves. All three accounts of the Transfiguration are preceded by the declaration, “Verily I say unto you, there be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom,” or similar words (<a href="/matthew/16-28.htm" title="Truly I say to you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.">Matthew 16:28</a>; <a href="/mark/9-1.htm" title="And he said to them, Truly I say to you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.">Mark 9:1</a>; <a href="/luke/9-27.htm" title="But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.">Luke 9:27</a>). Apparently the Transfiguration was regarded by Christ Himself as in some sense the coming of the Son of man.<p> <div class="versenum"><a href="/2_peter/1-17.htm">2 Peter 1:17</a></div><div class="verse">For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.</div>(17) <span class= "bld">For he received.</span>—Literally, <span class= "ital">For having received.</span> The sentence is unfinished, owing to the long dependent clause, “when there came . . . well pleased.” The natural ending would be, “He had us as His attendants to hear it,” or something of that kind.<p><span class= "bld">Honour and glory.</span>—Both refer to the voice from heaven. To make “honour” refer to the voice, and “glory” to the light shining from Christ’s body, about which nothing has been said, is forced and unnatural.<p><span class= "bld">When there came such a voice to him.</span>—Better, <span class= "ital">in that a voice was borne to Him speaking thus.</span> The expression “a voice was borne to Him” is peculiar, and occurs nowhere else. The Greek for “the grace that is to be brought to you” (<a href="/1_peter/1-13.htm" title="Why gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought to you at the revelation of Jesus Christ;">1Peter 1:13</a>) is parallel to it, and is another small coincidence worth noting. Note also that the writer has not slavishly followed any of the three accounts of the Transfiguration, which a forger might be expected to do. A genuine witness, knowing that he is on firm ground can afford to take his own line; a “claimant” must carefully learn and follow the lines of others.<p><span class= "bld">From the excellent glory.</span>—Rather, <span class= "ital">by the excellent glory</span>—another unique expression. The preposition “by” almost compels us to reject the interpretation that either the bright cloud or heaven itself is meant. It is rather a periphrasis for God. In <a href="/deuteronomy/33-26.htm" title="There is none like to the God of Jeshurun, who rides on the heaven in your help, and in his excellency on the sky.">Deuteronomy 33:26</a>. God is called by the LXX., “the Excellent of the sky.”<p><span class= "bld">This is my beloved Son, . . .</span>—The Greek is almost the same as in St. Matthew’s account (<a href="/matthew/17-5.htm" title="While he yet spoke, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear you him.">Matthew 17:5</a>); but “hear him” is omitted, and for “in Whom” we here have, “unto Whom” which can scarcely be brought into the English sentence. The meaning is “<span class= "ital">unto Whom</span> my good pleasure came and on Whom it abides.” (Comp. <a href="/matthew/12-18.htm" title="Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit on him, and he shall show judgment to the Gentiles.">Matthew 12:18</a>, and Clem., <span class= "ital">Hom.</span> III. liii.)<p> <div class="versenum"><a href="/2_peter/1-18.htm">2 Peter 1:18</a></div><div class="verse">And this voice which came from heaven we heard, when we were with him in the holy mount.</div>(18) <span class= "bld">And this voice which came from heaven we heard.</span>—Rather, <span class= "ital">And this voice we heard borne from heaven:</span> We were ear-witnesses of the voice coming from heaven, as we were eye-witnesses of His majesty. It was no vision, it was no hallucination. We all heard, and we all saw; so that I have the highest authority for what I would now impress upon you. A voice which I myself heard borne from heaven to earth, in the midst of glory which I myself saw, foretelling the glory that is yet to come.<p><span class= "bld">In the holy mount.</span>—It is, perhaps, not even “partly right” to say that the epithet “holy” indicates a view of the event later than that of the Evangelists, and points to a miracle-loving age. Rather, it indicates a view many centuries older than the Evangelists—that wherever God had specially manifested Himself was “holy ground” (<a href="/exodus/3-5.htm" title="And he said, Draw not near here: put off your shoes from off your feet, for the place where on you stand is holy ground.">Exodus 3:5</a>; Josh. V. 15. Comp. <a href="/context/genesis/28-16.htm" title="And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.">Genesis 28:16-17</a>; <a href="/exodus/19-12.htm" title="And you shall set bounds to the people round about, saying, Take heed to yourselves, that you go not up into the mount, or touch the border of it: whoever touches the mount shall be surely put to death:">Exodus 19:12</a>; <a href="/acts/7-33.htm" title="Then said the Lord to him, Put off your shoes from your feet: for the place where you stand is holy ground.">Acts 7:33</a>.) The expression would be natural to any Jew speaking of the Transfiguration. (See <span class= "ital">Introduction, </span>I. c.)<p> <div class="versenum"><a href="/2_peter/1-19.htm">2 Peter 1:19</a></div><div class="verse">We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:</div>(19) <span class= "bld">We have also a more sure word of prophecy.</span>—Rather, <span class= "ital">And we have the prophetic word more sure</span> (so Rheims alone); or, <span class= "ital">And we have, as something more sure, the prophetic word, </span>as a second proof of the truth of my teaching respecting Christ’s coming. The expression, “the prophetic word,” occurs nowhere else in the New Testament. “The Scripture” given below (Note on <a href="/2_peter/3-4.htm" title="And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.">2Peter 3:4</a>), as quoted by Clement of Rome, is quoted again in the so-called Second Epistle of Clement (chap. 11) as “the prophetic word.” The quotation in both cases is probably from some uncanonical book of prophecies. Here the expression means the whole body of prophecy respecting the subject in hand; but the meaning of the whole sentence is not quite clear. It may mean (i.) that the Transfiguration has made prophecies more sure, for we who were there have thus witnessed their fulfilment. In this case, however, we should have expected something more than “and” to introduce the statement, such as “and hence,” “and thus,” “whereby,” &c. Or it may mean (ii.) that in the prophetic word we have something more sure than the voice from heaven. Here a simple “and” is natural enough; and the <span class= "ital">word</span> of prophecy is suitably compared with the <span class= "ital">voice</span> from heaven. But how can the word of prophets be more sure than the voice of God? In itself it cannot be so; but it may be so regarded (1) in reference to those who did not hear, but only heard of, the voice from heaven; (2) in reference to the subject in hand. (1) For the readers of this Epistle the many utterances of a long line of prophets, expounded by a school of teachers only second to the prophets themselves, might easily be “more sure” evidence than the narrative of a single writer; and “if they heard not Moses and the prophets, neither would they be persuaded” by the report of a voice from heaven. (2) The Transfiguration, though an earnest of Christ’s future glory, was not so clear a promise of it as the express words of prophecy. If this latter interpretation be right, we have another mark of authenticity. A forger would be likely to magnify his own advantage in hearing the voice from heaven over the ordinary proofs open to every one. In any case, the coincidence with <a href="/context/1_peter/1-10.htm" title="Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you:">1Peter 1:10-12</a> must not be overlooked. (Comp. also St. Peter’s speech, <a href="/context/acts/3-20.htm" title="And he shall send Jesus Christ, which before was preached to you:">Acts 3:20-21</a>).<p><span class= "bld">Whereunto ye do well that ye take heed.</span>—Or, <span class= "ital">and ye do well in giving heed to it—</span>a gentle mode of exhortation, by assuming that the thing urged is being done. The exhortation is quite in harmony with <a href="/1_peter/1-10.htm" title="Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you:">1Peter 1:10</a>. We have a similar construction in <a href="/2_peter/2-10.htm" title="But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities.">2Peter 2:10</a>, “Do not tremble in speaking evil.”<p><span class= "bld">A light that shineth.</span>—Better, <span class= "ital">a lamp that shineth.</span> Prophecy, like the Baptist, is a “lamp that is lighted and shineth,” preparatory to the Light. (See Note on <a href="/john/5-35.htm" title="He was a burning and a shining light: and you were willing for a season to rejoice in his light.">John 5:35</a>.) Theophilus, Bishop of Antioch, <span class= "ital">circ.</span> A.D. 170, has (<span class= "ital">Autolycus</span> II. xiii.) “His word, <span class= "ital">shining as a lamp</span> in a chamber;” too slight a parallel to this passage to be relied upon as evidence that Theophilus knew our Epistle. (See below, second Note on <a href="/2_peter/1-21.htm" title="For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost.">2Peter 1:21</a>.)<p><span class= "bld">In a dark place.</span>—This translation is somewhat doubtful. The word rendered “dark” occurs here only in the New Testament, and its usual meaning is “dry.” From “dry” we pass easily through “rough” to “dirty,” meanings which the word has elsewhere (comp. the Latin <span class= "ital">squalidus</span>); but the passage from “dirty” to “dark” is less easy, and there is lack of authority for it. “In a <span class= "ital">waste</span> place” would perhaps be safer; and the image would then be that prophecy is like camp-fires in the desert, which may keep one from going utterly astray, till sunrise frees one from difficulty. The “waste place” is either the wilderness of this world or the tangled life of the imperfect Christian.<p><span class= "bld">Until the day dawn.</span>—Literally, <span class= "ital">until the day beam through</span> the gloom. Here, again, the meaning may be two-fold: (1) Christ’s return in glory to illumine the wilderness of this world, to clear off its obscurities, and show the way through its mazes; or (2) the clearer vision of the purified Christian, whose eye is single and his whole body full of light. (Comp. <a href="/1_john/2-8.htm" title="Again, a new commandment I write to you, which thing is true in him and in you: because the darkness is past, and the true light now shines.">1John 2:8</a>.) No comma at dawn; “in your hearts” belongs to <span class= "ital">both</span> “dawn” and “arise,” if to either.<p><span class= "bld">And the day star arise.</span>—An amplification of “until the day dawn.” “Day star” occurs nowhere else in the New Testament. Christ calls Himself “the bright morning star” (<a href="/revelation/22-16.htm" title="I Jesus have sent my angel to testify to you these things in the churches. I am the root and the offspring of David, and the bright and morning star.">Revelation 22:16</a>).<p><span class= "bld">In your hearts.</span>—It is difficult to determine to what these words belong. The Greek admits of three constructions: (1) with “take heed “; (2) with “dawn” and “arise”; (3) with “knowing this first.” The last is not probable. Perhaps “and ye do well in giving heed to it in your hearts” is best—<span class= "ital">i.e., </span>let it influence your lives, not receive a mere intellectual attention.<p> <div class="versenum"><a href="/2_peter/1-20.htm">2 Peter 1:20</a></div><div class="verse">Knowing this first, that no prophecy of the scripture is of any private interpretation.</div>(20) <span class= "bld">Knowing this first.</span>—The participle belongs to “take heed” in <a href="/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19</a>. “First” means “first of all” (<a href="/1_timothy/2-1.htm" title="I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;">1Timothy 2:1</a>), not “before I tell you.” In studying prophecy this is the first thing to be borne in mind.<p><span class= "bld">Is of any private interpretation.</span>—Better, <span class= "ital">comes to be, </span>or <span class= "ital">becomes of private interpretation.</span> The word rendered “interpretation” occurs nowhere else in the New Testament; but the cognate verb occurs in <a href="/mark/4-34.htm" title="But without a parable spoke he not to them: and when they were alone, he expounded all things to his disciples.">Mark 4:34</a>, where it is translated “expound.” (See Note there.) There can be little doubt that “interpretation,” or “solution,” is the right rendering here, although others have been suggested. The main question however, is the meaning of the word rendered “private,” which may also mean “its own.” Hence three explanations are possible. The term may refer (1) to the recipients of the prophecies—that we may not expound prophecy according to our own fancy; or (2) to the utterers of the prophecies—that the prophets had not the power of expounding their own prophecies; or (3) to the prophecies themselves—that no prophecy comes to be of its own interpretation, <span class= "ital">i.e., </span>no prophecy explains itself. The guide to the right explanation is <a href="/2_peter/1-21.htm" title="For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost.">2Peter 1:21</a>, which gives the reason <span class= "ital">why</span> “no prophecy of the scripture,” &c. This consideration excludes (3); for <a href="/2_peter/1-21.htm" title="For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost.">2Peter 1:21</a> yields no sense as showing why prophecy does not interpret itself. Either of the other two explanations may be right. (1) If prophecy came “by the will of man,” then it might be interpreted according to man’s fancy. But it did not so come; consequently the interpretation must be sought elsewhere—viz., at the same source from which the prophecy itself proceeded. (2) If the prophets spoke just as they pleased, they would be the best exponents of what they meant. But they spoke under divine influence, and therefore need not know the import of their own words. Prophecy must be explained by prophecy and by history, not by the individual prophet. The whole body of prophecy, “the prophetic word” (<a href="/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19</a>), is our lamp in the wilderness, not the private <span class= "ital">dicta</span> of any one seer. In modern phraseology, interpretation must be comparative and scientific. This view is strengthened by comparing <a href="/context/1_peter/1-10.htm" title="Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you:">1Peter 1:10-12</a>, where it is stated that the prophets did not know how or when their own predictions would be fulfilled. Possibly this passage is meant to refer to <a href="/context/1_peter/1-10.htm" title="Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you:">1Peter 1:10-12</a>, and if so, we have a mark of genuineness; a forger would have made the reference more clear. If the coincidence is accidental, this also points in the same direction; in any case, the coincidence is worth noting.<p> <div class="versenum"><a href="/2_peter/1-21.htm">2 Peter 1:21</a></div><div class="verse">For the prophecy came not in old time by the will of man: but holy men of God spake <i>as they were</i> moved by the Holy Ghost.</div>(21) <span class= "bld">For the prophecy came not in old time.</span>—Rather, <span class= "ital">For prophecy was never sent, </span>or <span class= "ital">brought.</span> Wiclif and Rheims alone have “brought”; all the rest “came.” The verb is the same as that used of the voice from heaven (<a href="/context/2_peter/1-17.htm" title="For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.">2Peter 1:17-18</a>), and also in this verse for “moved,” so that there is a telling antithesis, difficult to preserve in English. Prophecy was not brought in by men; but men were brought to utter it by the Spirit. (Comp. <a href="/2_john/1-10.htm" title="If there come any to you, and bring not this doctrine, receive him not into your house, neither bid him God speed:">2John 1:10</a>.) The rendering in the margin is right—“not <span class= "ital">at any time</span>” rather than “not <span class= "ital">in old time.</span>” “Not at any time”—“never,” which both Tyndale and Cranmer have; Wiclif has “not ony time.” The erroneous “in old time” comes from Geneva.<p><span class= "bld">But holy men of God . . .</span>—The Greek is uncertain. A reading of very high authority would give us, <span class= "ital">But men spoke from God moved by the Holy Ghost.</span> This is probably to be preferred. Men spoke not out of their own hearts, but as commissioned by God; not “by the will of man,” but under the influence of the Holy Spirit. (Comp. St. Peter’s speech at the election of Matthias, and again in Solomon’s Porch, <a href="/acts/1-16.htm" title="Men and brothers, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spoke before concerning Judas, which was guide to them that took Jesus.">Acts 1:16</a>; <a href="/acts/3-18.htm" title="But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he has so fulfilled.">Acts 3:18</a>.) The word for “moved” is a strong one, meaning “borne along,” as a ship before the wind (<a href="/context/acts/27-16.htm" title="And running under a certain island which is called Clauda, we had much work to come by the boat:">Acts 27:16-17</a>). Theophilus of Antioch (<span class= "ital">Autolycus, </span>II. ix.) writes “men of God, moved (or, <span class= "ital">filled</span>) by the Holy Ghost, and becoming prophets, inspired and made wise by God Himself, became taught of God.” Here, again, the parallel is too slight to be relied on as evidence that Theophilus was acquainted with this Epistle. (See above, third Note on <a href="/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19</a>.) The same may be said of a passage in Hippolytus (<span class= "ital">Antichrist, </span>2), “These fathers were furnished with the Spirit and largely honoured by the Word Himself. . . . and when moved by Him the Prophets announced what God willed. For they spake not of their own power, neither did they declare what pleased themselves, &c. &c.”<p>Some have fancied that these last three verses (<a href="/context/2_peter/1-19.htm" title="We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place, until the day dawn, and the day star arise in your hearts:">2Peter 1:19-21</a>) savour of Montanism, and are evidence of the late origin of the Epistle. But what is said here of the gift of prophecy is not more than we find elsewhere in the New Testament (<a href="/matthew/1-22.htm" title="Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,">Matthew 1:22</a>; <a href="/matthew/2-15.htm" title="And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.">Matthew 2:15</a>; <a href="/acts/1-16.htm" title="Men and brothers, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spoke before concerning Judas, which was guide to them that took Jesus.">Acts 1:16</a>; <a href="/acts/3-18.htm" title="But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he has so fulfilled.">Acts 3:18</a>); and in the Old Testament (<a href="/numbers/11-17.htm" title="And I will come down and talk with you there: and I will take of the spirit which is on you, and will put it on them; and they shall bear the burden of the people with you, that you bear it not yourself alone.">Numbers 11:17</a>; <a href="/numbers/11-25.htm" title="And the LORD came down in a cloud, and spoke to him, and took of the spirit that was on him, and gave it to the seventy elders: and it came to pass, that, when the spirit rested on them, they prophesied, and did not cease.">Numbers 11:25</a>; <a href="/numbers/11-29.htm" title="And Moses said to him, Envy you for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit on them!">Numbers 11:29</a>; <a href="/1_samuel/10-6.htm" title="And the Spirit of the LORD will come on you, and you shall prophesy with them, and shall be turned into another man.">1Samuel 10:6</a>; <a href="/1_samuel/10-10.htm" title="And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came on him, and he prophesied among them.">1Samuel 10:10</a>; <a href="/1_samuel/19-20.htm" title="And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was on the messengers of Saul, and they also prophesied.">1Samuel 19:20</a>; <a href="/1_samuel/19-23.htm" title="And he went thither to Naioth in Ramah: and the Spirit of God was on him also, and he went on, and prophesied, until he came to Naioth in Ramah.">1Samuel 19:23</a>; <a href="/context/jeremiah/1-5.htm" title="Before I formed you in the belly I knew you; and before you came forth out of the womb I sanctified you, and I ordained you a prophet to the nations.">Jeremiah 1:5-7</a>). Montanists used much stronger language, as readers of Tertullian know. With them prophecy was ecstasy and frenzy; prophets ceased to be men—their reason left them, and they became mere instruments on which the Spirit played. The wording of these verses points to an age previous to Montanism. A Montanist would have said more; an opponent of Montanism would have guarded himself against Montanist misconstruction.<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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