Day 1423 of 1461 · 2030-11-23
2 Peter 1:1–21
1Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
2Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord,
3seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue,
4by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.
5Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;
6and in knowledge, self-control; and in self-control perseverance; and in perseverance godliness;
7and in godliness brotherly affection; and in brotherly affection, love.
8For if these things are yours and abound, they make you to not be idle or unfruitful in the knowledge of our Lord Jesus Christ.
9For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.
10Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble.
11For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ.
12Therefore I will not be negligent to remind you of these things, though you know them, and are established in the present truth.
13I think it right, as long as I am in this tent, to stir you up by reminding you,
14knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me.
15Yes, I will make every effort that you may always be able to remember these things even after my departure.
16For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
17For he received from God the Father honor and glory when the voice came to him from the Majestic Glory, “This is my beloved Son, in whom I am well pleased.”
18We heard this voice come out of heaven when we were with him on the holy mountain.
19We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and the morning star arises in your hearts:
20knowing this first, that no prophecy of Scripture is of private interpretation.
21For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~914 words.
Matthew Henry. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God.
Jamieson–Fausset–Brown. Still more so, when they shall be fulfilled. might, &c.--Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; Jo1 3:2, "We shall be like Him." the divine nature--not God's essence, but His holiness, including His "glory" and "virtue," Pe2 1:3; the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. And beside this--rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (Pe2 1:3). giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, Pe2 1:10; Pe2 3:14; Co2 7:11. all--all possible. add--literally, "minister additionally," or, abundantly (compare Greek, Co2 9:10); said properly of the one who supplied all the equipments of a chorus.
John Calvin. Christ is thus called here God as well as Savior; and so he is called "our Lord and Savior Jesus Christ" in chapter 3:18, the article being used in the same manner. -- Ed. [146] The connection here is variously regarded. But it appears at first sight strange, that the word of the prophets should be said to be more sure or firmer than the voice which came from the holy mouth of God himself; for, first, the authority of God's word is the same from the beginning; and, secondly, it was more confirmed than previously by the coming of Christ.
Martin Luther. But this is not to know God, that you should believe as the Turks, Jews, and devils believe, that God has created all things, or even that Christ was born of a virgin, suffered, died, and rose again; but this is the true knowledge, whereby you hold and know that God is thy God and Christ is thy Christ, which the devil and the false christians could not believe. Yet you are to understand well, that they who are strong have enough to do, although we are not to despair even of such as are weak, for it may indeed well happen that they shall endure, though it will be sorely and hardly, and will cost much striving; but whoever carefully sees to it in his life, that faith is invigorated and made strong by good works, he shall have an abundant entrance, and with calm spirit and confidence go into that life to come, so that he shall die comfortably, and despise this life, and even triumphantly go on, and with gladness hasten to that. For we have not followed cunningly devised fables, when we have made known unto you the power and coming of our Lord Jesus Christ, for we have been witnesses of His majesty, when He received from God the Father honor and praise, by a voice which came to Him from the excellent glory, this is my well-beloved Son, in whom I am well pleased; and this voice, which came from heaven, we heard, when we were with Him on the holy mount.
Jonathan Edwards. Verse 16. ”For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ.” We, i. e. the apostles, have not followed cunningly devised fables, when we taught you this present truth of the second coming of our Lord Jesus Christ, for he speaks of this as a doctrine that the apostles had taught them before, chap. iii. 2. “Wherefore the rather, brethren, give diligence to make your calling and election sure; for he that doeth these things shall never fall.” The apostle had exhorted to give diligence to add to our faith, virtue, &c. and tells us that if we do these things we shall not be barren and unfruitful in the knowledge, &c. Now he offers another argument; he tells us that to neglect those things, is the way to doubtfulness about our condition, “He that lacketh those things has forgotten that he was purged from his old sins;” therefore the meaning of this verse is, the rather give diligence in those things, that you may make your calling and election sure; as is evident by the following clause, “for he that doeth these things shall never fall;” “Wherefore the rather,” is as much as to say, the rather for this, viz.
C. H. Spurgeon, sermons. May God so help us, and may the result be for his glory, however unexpected that result may be to any of us! Let us, whenever we shall have the opportunity of using the right of voting, use it as in the sight of Almighty God, knowing that for everything we shall be brought into account, and for that amongst the rest, seeing that we are entrusted with it.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
Particular Election · 2 Peter 1:10-11
May God so help us, and may the result be for his glory, however unexpected that result may be to any of us! Whitfield was once applied to to use his influence at a general election, he returned answer to his lordship who requested him, that he knew very little about general elections, but that if his lordship took his advice he would make his own particular “calling and election sure;” which was a very proper remark. Let us, whenever we shall have the opportunity of using the right of voting, use it as in the sight of Almighty God, knowing that for everything we shall be brought into account, and for that amongst the rest, seeing that we are entrusted with it.
Full commentary on this passage
Jonathan Edwards
chapter · Notes on the Bible
Ver. 12. ”Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.” By the present truth seems to be intended the doctrine of Christ’s second coming, because there were some apostates and false teachers among them lately risen up, spoken of, chap. ii. 3. that denied it, and opposed it. They denied the Lord that bought them, chap. ii. 1.; and of consequence denied the second coming of Christ, as appears by chap. iii. They were scoffers, walking after their own lusts, saying, Where is the promise of his coming, for the apostle in that chapter does not only speak of such a sort of men as future, but as what was then present, as having been foretold by the apostles of the Lord Jesus, ver. 2. The apostles had foretold of scoffers that should come before the coming of Christ, as they knew, and the apostle speaks of that sort of men he had described in the second chapter as being in part a fulfilment of their prediction, as the apostle John says, 1 John ii. 18. “Little children, it is the last time; and as ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time.” So here, chap. ii. 3. the apostle Peter puts them in mind, how the apostles of the Lord Jesus had told them, and they knew by their word, that in the last days scoffers should come. Therefore the apostle would not have them shocked by them, now they were come. It is evident that the apostle speaks of them as present, and not merely future, by the following part of that chapter, particularly verses 5, 8, 9, 10, 15, 16, 17. So that it is the doctrine of the second coming of Christ that was the doctrine that was especially opposed by apostates among them at that day, and therefore that doctrine is what the apostle calls the present truth. The apostle, in this verse, signifies to them that he writes this epistle to establish them, and put them in remembrance in what he calls the present truth; but it is that truth of Christ’s second coming that he writes this epistle to establish them in, as appears by the beginning of the 3rd chapter, where he uses the same expression of putting them in remembrance. This second epistle I now write unto you, in both which I stir up your pure minds by way of remembrance, that ye may be mindful of the words spoken before by the holy prophets, and the commandment of us the apostles of the Lord and Saviour;” and that word and commandment was what they told them of Christ’s second coming, as appears by what there follows.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
chapter · Notes on the Bible
Verse 16. ”For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ.” We, i. e. the apostles, have not followed cunningly devised fables, when we taught you this present truth of the second coming of our Lord Jesus Christ, for he speaks of this as a doctrine that the apostles had taught them before, chap. iii. 2. These apostates gave out that what Jesus had said about his second coming, was only a fable cunningly devised by him, perhaps to maintain the credit of his former pretences of being the Messiah prophesied of, that was to set up the kingdom of heaven, when otherwise he would have lost it all by his sufferings and disgrace that he met with while he lived, and to keep up the zeal of his followers, and so his name and honour, after his death.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
chapter · Notes on the Bible
Verse 19. ”We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shines in a dark place, until the day dawn, and the day-star arise in your hearts.” By the word of prophecy is here meant, the standing written revelation that God had given to his church, as appears by the two next verses. This is spoken of as surer than a voice from heaven. But the apostle has a special respect to the prophetical part of this written revelation, and most of all those parts that speak of the glory of Christ’s kingdom, which is the principal subject of scripture prophecy, particularly that prophecy in the 7th chap. of Daniel, that speaks of the kingdom of heaven. This word of prophecy is as a light that shines in a dark place. The time of Christ’s coming is here spoken of as the morning, when Christ, who is the Sun, shall arise and appear; and his happy kingdom that he shall then set up, is represented as the day time. But the time that goes before that, is here represented as night time, or a time of darkness, and we that live in that time, as being in a dark place. The word of prophecy is as a light shining in a dark place, or as the light of a bright star in this night, a light preceding the day of Christ’s coming, like the morning-star that is a forerunner of the day. The prophecies of that day foretell it, as the day-star foretells the approaching day. The prophets were harbingers of that blessed season, as the morning-star is the harbinger of the day. By the prophecies of that day that go before it, something of the light of that day is manifested beforehand, and so is reflected to it, so that some of the light of the fire is anticipated, as by the day-star while it is yet night. If we give heed to those prophecies, we shall enjoy this foregoing light in our hearts, and so this day-star will arise; then our faith in these prophecies will be the evidence of that glorious Sun that is now not seen, and will render his light that is hoped for in some measure present in this dark world, and in our dark hearts. We snail in a measure have the joy of the morning of Christ’s coming beforehand; we shall have a light in our hearts that will be an earnest and forerunner of the glorious light of that day, as the dawning of the day before sun-rise.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
chapter · Notes on the Bible
This world is a dark place without Christ, and therefore is dark till he comes, and until his kingdom of glory is set up. It appeared to be so now, especially in the circumstances of the Christians that the apostle now writes to, a world of heresies, grand delusions, and dreadful wickedness. They were in a dark place; they were not only surrounded with heathens, and subject to persecution, as appears by Peter’s first epistle, that was written to the same Christians, as is evident by chap. iii. 1. but were in the midst of vile heretics and apostacies, as has been said already, and Christ delayed his coming, and they had many temptations to deny the present truth, and lose their hopes of the sun’s rising. When a man is in a dark place, and is in danger of stumbling and falling, and being lost, and has a light held forth to him, to guide him in, it behoves him to take heed to it, and keep his eye upon it, lest he get out of the way and fall into mischief.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
10 · Notes on the Bible
[140] 2 Peter i. 10. “Wherefore the rather, brethren, give diligence to make your calling and election sure; for he that doeth these things shall never fall.” The apostle had exhorted to give diligence to add to our faith, virtue, &c. and tells us that if we do these things we shall not be barren and unfruitful in the knowledge, &c. Now he offers another argument; he tells us that to neglect those things, is the way to doubtfulness about our condition, “He that lacketh those things has forgotten that he was purged from his old sins;” therefore the meaning of this verse is, the rather give diligence in those things, that you may make your calling and election sure; as is evident by the following clause, “for he that doeth these things shall never fall;” “Wherefore the rather,” is as much as to say, the rather for this, viz. “that you may make your,” &c.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
11 · Notes on the Bible
[265] 2 Peter i. 11., to the end. Ver. 11. ”So an entrance shall be ministered to you abundantly into the kingdom of our Lord and Saviour Jesus Christ.” By the kingdom seems to have been intended by the apostle, and to be understood by the Christians in those days, the kingdom that Christ would set up and establish at his second coming, spoken of in the 16th verse. That was the principal accomplishment of that prophecy of the kingdom of the Son of God in the 2nd and 7th chapters of Daniel, and was the greatest thing intended by Christ when he spake of his coming in his kingdom.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
16–17 · Notes on the Bible
Verses 16, 17, 18. “But were eye-witnesses of his majesty,” &c. They, the apostles, had not only heard him say, that he would come in his kingdom in power and great glory, but they were in a sort eye-witnesses of it, in that they were eye-witnesses of something in Christ that was a remarkable and wonderful earnest and prelibation of it, viz. the glory of his transfiguration. The glory of the transfiguration was manifested to Peter, that wrote this epistle, and two other disciples, to that very end, that it might be an earnest of what he had been telling them of his coming in his kingdom, and a specimen of the glory of his second coming. For in each of the three evangelists the account of Christ’s transfiguration follows next after Christ’s foretelling them of his coming in his kingdom. What they saw of the glory of Christ’s transfiguration was an evidence of two things that were dependent one on another, both which these apostates denied.
First, It was an evidence that he was the Son of God, the same that was declared by the voice which said, “This is my beloved Son.” This these apostates denied, chap ii. ver. 1. “denying the Lord that bought them.” This was evident by that glory they saw: as,
1. The glory that Christ there appeared in was so divine and admirably excellent, and had such a bright and evident appearance of divinity, such an admirable and ineffable semblance of the infinitely glorious perfection of God, his awful majesty, his purity, and infinitely sweet grace and love, as evidently denoted him to be a divine person. The apostle says, “He received from the Father, honour and glory:” the term is doubled and varied thus to signify the exceeding excellency of the glory.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
16–17 · Notes on the Bible
There was doubtless an inward sight, or lively sense of heart, of Christ’s spiritual glory that accompanied Peter’s sight of the visible glory of Christ. There was an ineffable beauty, majesty, and brightness in his countenance, that held forth and naturally represented the excellencies of his mind, his holiness, his heavenly meekness, and grace, and love, and that majesty that spake his union with the Deity, and by the influence of the Spirit of God accompanying, excited in Peter, and the other two that were with him, a great sense of those perfections, and their immense excellency, adorableness, and sweetness. And the Spirit of God doubtless accompanied the word of God, that Peter and the other then heard, so that that word was spiritually understood, and believed; so that Christ’s glory then was manifested to the disciples three ways: by the rays of light, it was exhibited to their eyes; by the voice, it was declared to their ears; and by the Spirit, to their souls. The last was the most convincing and certain evidence to them of Christ’s divinity.
This glory of Christ, that the apostles then saw, both the outward glory and the spiritual glory, that the outward glory had a semblance of, did most remarkably appear to be such as exceedingly became the only-begotten, dearly beloved, and infinitely lovely Son of God. Therefore, the apostle John, who was another eye-witness of it, speaking probably with special reference to this, John i. 14. says, “We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” It exhibited not only the divine greatness in the majesty of which the apostle Peter in this place especially speaks, but the divine grace and love in the sweetness of it.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
3 more notes on this passage are in the library.
Matthew Henry
chapter
In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle (Pe2 1:1-4). II. An exhortation to advance and improve in all Christian graces (Pe2 1:5-7). III. To enforce this exhortation, and engage them seriously and heartily to comply with it, he adds, 1. A representation of the very great advantage which will thereby accrue to them (Pe2 1:8-11). 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work (Pe2 1:12-15). 3. A declaration of the certain truth and divine origin of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere.
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1–4
The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same persons are described and the same blessings are desired that are in the preface to his former letter; but there are some additions or alterations which ought to be taken notice of, in all the three parts of the introduction.
I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Psa 116:16. The service of Christ is the way to the highest honour, Joh 12:26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev 1:6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ.
II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Tit 1:1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Mat 22:14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isa 55:1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Rev 3:18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. Faith unites the weak believer to Christ as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Act 13:39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite …
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5–11
In these words the apostle comes to the chief thing intended in this epistle - to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luk 13:24.
I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit 3:8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Pro 28:1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too." We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Psa 9:10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit 2:12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam 1:4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom 5:3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereb…
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12–15
I. The importance and advantage of progress and perseverance in grace and holiness made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in theirs; therefore Peter will not be negligent (that is, at no time or place, in no part of his work, to no part of his charge), but will be exemplarily and universally diligent, and that in the work of a remembrancer. This is the office of the best ministers, even the apostles themselves; they are the Lord's remembrancers (Isa 62:6); they are especially bound to make mention of the promises, and put God in mind of his engagements to do good to his people; and they are the people's remembrancers, making mention of God's precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God's commandments, to do them. And this the apostle does, though some persons might think it needless, inasmuch as they already knew those thing that he writes about, and were established in the very truth that he insists upon. Observe, 1. We need to be put in mind of what we already know to prevent our forgetting it, and to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, the truth more peculiarly necessary for us to know in our day, that which belongs to our peace, and which is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ, that Jesus Christ came into the world to save sinners, that those who believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful to maintain good works - these are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all acceptation in every age of the Christian church. And, as these must be constantly affirmed by ministers (Tit 3:8), so the people are to be well instructed and established therein, and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, nor beyond the need of those means which God has appointed and does afford. And, if the people need teaching and exhortation while they are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance that they have formerly heard, this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience.
II. The apostle, being set upon the work, tells us (Pe2 1:14) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, put off this tabernacle. Observe, 1. The body is but the tabernacle of the soul. It is a mean and movable structure, whose stakes can be easily removed, and its cords presently broken. 2. This tabernacle must be put off. We are not to continue long in this earthly house. AS at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they musts be laid up in the grave till the morning of the resurrection. 3. The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of…
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16–18
Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (Jo1 4:3), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old Testament believers died in the faith of, Heb 11:39. Christ has come in the flesh. Inasmuch as those whom he undertakes to save are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a fable by one of those wretches who call themselves the successors of St. Peter, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: This is my beloved Son, in whom I am well pleased - the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father's love, Joh 10:17. (3.) The design of this voice w…
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19–21
In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,
I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Exo 3:14) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Mat 11:13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luk 16:31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.
II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom 6:17), that formulary of knowledge (Rom 2:20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is …
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John Calvin
1
2 Peter 1:1-4
1. 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:
1. Simeon Petrus, et servus et apostolus Jesu Christi, iis quid aequ? pretiosam nobiscum sortiti sunt fidem, per justitiam Dei nostri et Servatoris Jesu Christ?,
2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
2. Gratia vobis et pax multiplicetur per cognitionem (vel, cum cognitione) Dei et Jesu Domini nostri;
3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
3. Quemadmodum divina ejus potentia omnia nobis quae spectant ad vitam et pietatem dedit per cognitionem ejus qui vocavit nos propria gloria et virtute (vel, per gloriam virtutem):
4. 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.
4. Quibus et maximae pretiosae promissiones nobis donatae sunt, ut per Haec fieretis divinae consortes naturae, ubi fugeritis corruptionem quae in mundo est in concupiscentia.
1. Simon Peter. Prayer takes the first place at the beginning of this Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude, lest they should forget what great benefits they had already received from God's hand. Why he called himself the servant and an apostle of Jesus Christ, we have elsewhere stated, even because no one is to be heard in the Church, except he speaks as from the mouth of Christ. But the word servant has a more general meaning, because it includes all the ministers of Christ, who sustain any public office in the Church. There was in the apostleship a higher rank of honor. He then intimates, that he was not one from the rank of ministers, but was made by the Lord an apostle, and therefore superior to them. [144]
Like precious faith. This is a commendation of the grace which God had indiscriminately shewed to all his elect people; for it was no common gift, that they had all been called to one and the same faith, since faith is the special and chief good of man. But he calls it like or equally precious, not that it is equal in all, but because all possess by faith the same Christ with his righteousness, and the same salvation. Though then the measure is different, that does not prevent the knowledge of God from being common to all, and the fruit which proceeds from it. Thus we have a real fellowship of faith with Peter and the Apostles.
He adds, through the righteousness of God, in order that they might know that they did not obtain faith through their own efforts or strength, but through God's favor alone. For these things stand opposed the one to the other, the righteousness of God (in the sense in which it is taken here) and the merit of man. For the efficient cause of faith is called God's righteousness for this reason, because no one is capable of conferring it on himself. So the righteousness that is to be understood, is not that which remains in God, but that which he imparts to men, as in Romans 3:22. Besides, he ascribes this righteousness in common to God and to Christ, because it flows from God, and through Christ it flows down to us. [145]
2. Grace and peace. By grace is designated God's paternal favor towards us. We have indeed been once for all reconciled to God by the death of Christ, and by faith we come to the possession of this so great a benefit; but as we perceive the grace of God according to the measure of our faith, it is said to increase according to our perception when it becomes more fully known to us.
Peace is added; for as the beginning of our happiness is when God receives us into favor; so the more he confirms his love in our hearts, the richer blessing he confers on us, so that we become happy and…
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5
2 Peter 1:5-9
5. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
5. Atque in hoc ipsum omne studium applicantes, subministrate in fide vestra virtutem, in virtute autem scientiam;
6. And to knowledge temperance; and to temperance patience; and to patience godliness;
6. In scientia verae temperantiam, in temperantia autem patientiam, in patientia ver? pietatem,
7. And to godliness brotherly kindness; and to brotherly kindness charity.
7. In pietate autem fraternum amorem, in fraterno ver? amore charitatem.
8. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
8. Haec enim si vobis adsint, et abunde, suppetant, non otiosos neque infructuosos constituent vos in cognitione Domini nostri Jesu Christi.
9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
9. Cui enim Haec non adsunt, caecus est, manu palpans, purgationis oblitus veterum delictorum.
5 And besides this. As it is a work arduous and of immense labor, to put off the corruption which is in us, he bids us to strive and make every effort for this purpose. He intimates that no place is to be given in this case to sloth, and that we ought to obey God calling us, not slowly or carelessly, but that there is need of alacrity; as though he had said, "Put forth every effort, and make your exertions manifest to all." -- For this is what the participle he uses imports.
Add to your faith virtue, or, Supply to your faith virtue. He shews for what purpose the faithful were to strive, that is, that they might have faith adorned with good morals, wisdom, patience, and love. Then he intimates that faith ought not to be naked or empty, but that these are its inseparable companions. To supply to faith, is to add to faith. There is not here, however, properly a gradation as to the sense, though it appears as to the words; for love does not in order follow patience, nor does it proceed from it. Therefore the passage is to be thus simply explained, "Strive that virtue, prudence, temperance, and the things which follow, may be added to your faith." [149]
I take virtue to mean a life honest and rightly formed; for it is not here energeia, energy or courage, but arete, virtue, moral goodness. Knowledge is what is necessary for acting prudently; for after having put down a general term, he mentions some of the principal endowments of a Christian. Brotherly-kindness, philadelphia, is mutual affection among the children of God. Love extends wider, because it embraces all mankind.
It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious. But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit. When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help. [150]
8. For if these things be in you. Then, he says, you will at length prove that Christ is really known by you, if ye be endued with virtue, temperance, and the other endowments. For the …
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10
2 Peter 1:10-15
10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
10. Quamobrem magis, fratres, studete firmam vestram vocationem et electionem facere: Haec enim si feceritis, non cadetis unquam:
11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
11. Sic enim abund? subministrabitur vobis ingressus in regnum eternum Domini nostri et Servatoris Jesu Christi.
12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
12. Itaque non negligam semper de iis commonefacere, etiamsi noveritis, et confirmati sitis in praesenti veritate.
13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;
13. Justum autem arbitror, quandiu sum in hoc tabernaculo, vos admonitione;
l4. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.
14. Quum sciam brevi me depositurum hoc tabernaculum, quemadmodum et Dominus Jesus manifestavit mihi.
15. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
15. Dabo autem operam, ut etiam semper post meum discessum possitis horum habere memoriam.
10. Wherefore the rather, brethren, give diligence. He draws this conclusion, that it is one proof that we have been really elected, and not in vain called by the Lord, if a good conscience and integrity of life correspond with our profession of faith. And he infers, that there ought to be more labor and diligence, because he had said before, that faith ought not to be barren.
Some copies have, "by good works;" but these words make no change in the sense, for they are to be understood though not expressed. [152]
He mentions calling first, though the last in order. The reason is, because election is of greater weight or importance; and it is a right arrangement of a sentence to subjoin what preponderates. The meaning then is, labor that you may have it really proved that you have not been called nor elected in vain. At the same time he speaks here of calling as the effect and evidence of election. If any one prefers to regard the two words as meaning the same thing, I do not object; for the Scripture sometimes merges the difference which exists between two terms. I have, however, stated what seems to me more probable. [153]
Now a question arises, Whether the stability of our calling and election depends on good works, for if it be so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on his eternal purpose; and secondly, that calling begins and is completed through his gratuitous goodness. The Sophists, in order to transfer what is peculiar to God's grace to ourselves, usually pervert this evidence. But their evasions may be easily refuted. For if any one thinks that calling is rendered sure by men, there is nothing absurd in that; we may however, go still farther, that every one confirms his calling by leading a holy and pious life. But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause, but on the contrary from the sign or the effect. Moreover, this does not prevent election from being gratuitous, nor does it shew that it is in our own hand or power to confirm election. For the matter stands thus, -- God effectually calls whom he has preordained to life in his secret counsel before the foundation of the world; and he also carries on the perpetual course of calling through grace alone. But as he has chosen us, and calls us for this end, that we may be pure and spotless in his presence; purity of life is not improperly called the evidence and proof of election, by which the faithful may not only testify to others that they are the ch…
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16
2 Peter 1:16-18
16. 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.
16. Neque enim fabulas subtiliter excogitatas (vel, arte compositas) sequuti, notam vobis fecimus Domini nostri Jesu Christi potentiam et adventum; sed spectatores facti ejus magnificentiae.
17. 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.
17. Accepit enim ? Deo Patre honor?m et gloriam, allata illi ? magnifica gloria hujusmodi voce, Hie Filius meus dilectus, in quo mihi complacui.
18. And this voice which came from heaven we heard, when we were with him in the holy mount.
18. Et hanc vocem nos audivimus, dum essemus in monte sancto cum illo.
16. For we have not followed cunningly devised fables. It gives us much courage, when we know that we labor in a matter that is certain. Lest, then, the faithful should think that in these labors they were beating the air, he now comes to set forth the certainty of the gospel; and he denies that anything had been delivered by him but what was altogether true and indubitable: and they were encouraged to persevere, when they were sure of the prosperous issue of their calling.
In the first place, Peter indeed asserts that he had been an eyewitness; for he had himself seen with his own eyes the glory of Christ, of which he speaks. This knowledge he sets in opposition to crafty fables, such as cunning men are wont to fabricate to ensnare simple minds. The old interpreter renders the word "feigned," (fictas;) Erasmus, "formed by art." It seems to me that what is subtle to deceive is meant: for the Greek word here used, sophizesthai, sometimes means this. And we know how much labor men bestow on frivolous refinements, and only that they may have some amusement. Therefore no less seriously ought our minds to be applied to know the truth which is not fallacious, and the doctrine which is not nugatory, and which discovers to us the glory of the Son of God and our own salvation. [156]
The power and the coming. No doubt he meant in these words to include the substance of the gospel, as it certainly contains nothing except Christ, in whom are hid all the treasures of wisdom. But he distinctly mentions two things, -- that Christ had been manifested in the flesh, -- and also that power was exhibited by him. [157] Thus, then, we have the whole gospel; for we know that he, the long-promised Redeemer, came from heaven, put on our flesh, lived in the world, died and rose again; and, in the second place, we perceive the end and fruit of all these things, that is, that he might be God with us, that he might exhibit in himself a sure pledge of our adoption, that he might cleanse us from the defilement's of the flesh by the grace of his Spirit, and consecrate us temples to God, that he might deliver us from hell, and raise us up to heaven, that he might by the sacrifice of his death make an atonement for the sins of the world, that he might reconcile us to the Father, that he might become to us the author of righteousness and of life. He who knows and understands these things, is fully acquainted with the gospel.
Were eyewitnesses, or beholders [158] We hence conclude, that they by no means serve Christ, nor are like the apostles, who presumptuously mount the pulpit to prattle of speculations unknown to themselves; for he alone is the lawful minister of Christ, who knows the truth of the doctrine which he delivers: not that all obtain certainty in the same way; for what Peter says is that he himself was present, when Christ was declared by a voice from heaven to be the Son of God. Three only were then present, but they were sufficient as witnesses; for they had through many miracles seen the glory of Christ, and had a remarkable evidence of his divinity in his resurrection. But we now obtain certainty…
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19
2 Peter 1:19-21
19. 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:
19. Et habemus firmiorem propheticum sermonem, cui bene facitis attendentes, tanquam lucernae apparenti in caliginoso loco, donee illuceat dies, et lucifer oriatur in cordibus vestris;
20. Knowing this first, that no prophecy of the scripture is of any private interpretation.
20. Hoc prim?m cognito, qu?d omnis prophetia scripturae privatae (vel, proprii motus) interpretationis non est:
21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
21. Neque enim voluntate hominis allata est quondam prophetia; sed ? Spiritu Sancto impulsi, loquuti sunt sancti Dei homines.
19. We have also. He now shews that the truth of the gospel is founded on the oracles of the prophets, lest they who embraced it should hesitate to devote themselves wholly to Christ: for they who waver cannot be otherwise than remiss in their minds. But when he says, "We have," he refers to himself and other teachers, as well as to their disciples. The apostles had the prophets as the patrons of their doctrine; the faithful also sought from them a confirmation of the gospel. I am the more disposed to take this view, because he speaks of the whole Church, and makes himself one among others. At the same time, he refers more especially to the Jews, who were well acquainted with the doctrine of the prophets. And hence, as I think, he calls their word more sure or firmer
For they who take the comparative for a positive, that is, "more sure," for "sure," do not sufficiently consider the whole context. The sense also is a forced one, when it is said to be "more sure," because God really completed what he had promised concerning his Son. For the truth of the gospel is here simply proved by a twofold testimony, -- that Christ had been highly approved by the solemn declaration of God, and, then, that all the prophecies of the prophets confirmed the same thing. But it appears at first sight strange, that the word of the prophets should be said to be more sure or firmer than the voice which came from the holy mouth of God himself; for, first, the authority of God's word is the same from the beginning; and, secondly, it was more confirmed than previously by the coming of Christ. But the solution of this knot is not difficult: for here the Apostle had a regard to his own nation, who were acquainted with the prophets, and their doctrine was received without any dispute. As, then, it was not doubted by the Jews but that all the things which the prophets had taught, came from the Lord, it is no wonder that Peter said that their word was more sure. Antiquity also gains some reverence. There are, besides, some other circumstances which ought to be noticed; particularly, that no suspicion could be entertained as to those prophecies in which the kingdom of Christ had so long before been predicted.
The question, then, is not here, whether the prophets deserve more credit than the gospel; but Peter regarded only this, to shew how much deference the Jews paid to those who counted the prophets as God's faithful ministers, and had been brought up from childhood in their school. [159]
Whereunto ye do well. This passage is, indeed, attended with some more difficulty; for it may be asked, what is the day which Peter mentions? To some it seems to be the clear knowledge of Christ, when men fully acquiesce in the gospel; and the darkness they explain as existing, when they, as yet, hesitate in suspense, and the doctrine of the gospel is not received as indubitable; as though Peter praised those Jews who were searching for Christ in the Law and the Prophets, and were advancing, as by this preceding light towards Christ, the Sun of righteousness, as they were praised by Luke, who, having heard Paul preaching, searche…
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Martin Luther
1 · Commentary on 1 & 2 Peter and Jude
V. 1. Simon Peter, a servant and Apostle of Jesus Christ, to those who have attained like faith with us, in the righteousness which our God gives, and our Saviour, Jesus Christ. Such is the subscription and the superscription of this Epistle, that we may know who writes it, and to whom he writes it, even to those who have heard the word of God and abide in the faith. But what sort of a faith is this? In the righteousness (says he) which God gives. Thus he grants justification to faith alone,—as St. Paul, also, in Rom. i. In the Gospel is that righteousness revealed which avails with God, which comes from faith; as it stands written: "The just shall live by faith." Thus St. Peter would admonish them that they should be armed, and not let the doctrine of faith be torn away, which they have now apprehended and thoroughly known.
And to this end he adjoins, in the righteousness which God gives, that he may separate from it all human righteousness. For by faith alone are we righteous before God; wherefore faith is called a righteousness of God, for with the world it is of no account; yea, it is even condemned.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
2 · Commentary on 1 & 2 Peter and Jude
V. 2. Grace and peace be multiplied among you, through the knowledge of God and Jesus Christ our Lord. This is the greeting usually prefixed to the Epistles; and it amounts to this: I wish you, in place of my service for you, to increase in grace and peace, and grow ever richer and richer in the grace which comes from the knowledge of God and the Lord Christ,—that is, which none can have but he who has the knowledge of God and Jesus Christ.
The Apostles, and the prophets also, in the Scripture, are ever setting forth the knowledge of God. As Isaiah, xi: "They shall not injure or destroy in my whole mountain, for the land is filled with the knowledge of God, as the land is covered with the water." That is, so overflowingly shall the knowledge of God break forth, as when a mass of water gushes up and rushes forth and swallows up a whole land.
Thence shall such peace then follow, that no one shall wrong another, or make him suffer.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
2 · Commentary on 1 & 2 Peter and Jude
But this is not to know God, that you should believe as the Turks, Jews, and devils believe, that God has created all things, or even that Christ was born of a virgin, suffered, died, and rose again; but this is the true knowledge, whereby you hold and know that God is thy God and Christ is thy Christ, which the devil and the false christians could not believe. So that this knowledge is nothing else but a true christian faith; for if you thus know God and Christ, you will then confide in them with your whole heart, and trust them in good and ill, in life and death. Such trust evil consciences cannot possess. For they know no more of God, except that He is a God of St. Peter and all the saints in heaven. But as their own God they know Him not, but hold Him as their task-master and angry judge. To have God, is to have all grace, all mercy, and all that man can well receive; to have Christ, is to have the Saviour and Mediator, who has brought us to say that God is ours, and has obtained all grace for us with Him. This also must be implied, that Christ is yours and you are His, then have you a true knowledge. A woman that lives unmarried can well say that a man is a husband, but this can she not say, that he is her husband. So may we all well say, this is a God, but this we cannot say all of us, that He is our God, for we cannot all trust upon Him nor comfort ourselves as His. To this knowledge belongs also that which the Scripture calls faciem et vultum domini, the face of the Lord, whereof the prophets speak much; who ever sees not the face of the Lord knows Him not, but sees only His back,—that is, an angry and ungracious God.
And here you perceive, that St. Peter does not set himself particularly to write of faith, since he had already done that sufficiently in the First Epistle, but would admonish believers that they should prove their faith by good works; for he would not have a faith without good works, nor works without faith, but faith first and good works on and from faith. Therefore, he says, now, also:
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
3 · Commentary on 1 & 2 Peter and Jude
V. 3. According as His divine power (whatever serves for life and godliness) is abundantly given us. This is the first point, where Peter essays to describe what sort of blessings we have received through faith from God, even that to us (since we have known God by faith) there is given every kind of divine power. But what sort of power is it? It is such power as serves us toward life and godliness; that is, when we believe, then we attain this much, that God gives us the fullness of His power, which is so with and in us, that what we speak and work, it is not we that do it, but God Himself does it. He is strong, powerful, and almighty in us, though we even suffer and die, and are weak in the eyes of the world. So that there is no power nor ability in us if we have not this power of God.
But this power of God which is in us, St. Peter would not have so explained, as that we might make heaven and earth, and should work such miracles as God does; for how would we be advantaged by it? But we have the power of God within us so far as it is useful and necessary to us. Therefore, the Apostle adjoins, and says, whatever serves for life and godliness; that is, we have such power of God that by it we are eminently favored with grace to do good and to live forever.
Through the knowledge of Him who hath called us. Such power of God, and such rich grace, come from no other source but from this knowledge of God; for if you count Him for a God, He will deal also with you in all things as a God. So Paul also says, I. Cor. i., "Ye are in all points enriched in every kind of word and knowledge, even as the preaching of Christ is made powerful in you, so that ye have henceforth no want." This is now the greatest thing of all, the noblest and most needful that God can give us,—so that we are not to receive all that is in heaven and on earth; for what would it help you, though you were able to go through fire and water, and do all kinds of wonderful works, and had not this? Many people who perform such miracles shall be condemned. But this is wonderful above all things else, that God gives us such power, that thereby all our sins are forgiven and blotted out, death, the devil and hell, subdued and vanquished; so that we have an unharassed conscience and a happy heart, and fear for nothing.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
3 · Commentary on 1 & 2 Peter and Jude
Through His glory and virtue. How does that call come, whereby we are called of God? Thus: God has permitted the holy Gospel to go forth into the world and be made known, though no man had ever before striven for it, or sought or prayed for it, of Him. But ere man had ever thought of it, He has offered, bestowed, and beyond all measure richly shed forth such grace, so that He alone has the glory and the praise; and we ascribe to Him alone the virtue and the power, for it is not our work, but His only. Wherefore, since the calling is not of us, we should not exalt ourselves as though we had done it, but render to Him praise and thanksgiving, because He has given us the Gospel, and thereby granted us power and might against the devil, death, and all evil.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
4 · Commentary on 1 & 2 Peter and Jude
V. 4. Whereby are given unto us exceeding precious and great promises. St. Peter adjoins this, that he may explain the nature and method of faith. If we know Him as God, then do we have through faith that eternal life and divine power wherewith we subdue death and the devil. Though we see and grasp it not, yet is it promised to us. We really have it all, though it does not yet appear, but at the last day we shall see it present before us. Here it begins in faith; though we have it not in its fullness, we have yet the assurance that we live here in the power of God, and shall afterward be saved forever.
Whoever has this faith has the promise; whoever does not believe possesses it not, and must be lost forever. How great and precious a thing this is, Peter explains further, and says:
So that ye by the same might become partakers of the divine nature, while ye flee from the corrupting lusts of the world. This we have, he says, through the power of faith, that we should be partakers and have association or communion with the divine nature. This is such a passage that the like of it does not stand in the New or Old Testament, although it is a small matter with the unbelieving that we should have communion with the divine nature itself. But what is the divine nature? It is eternal truth, righteousness, wisdom; eternal life, peace, joy, happiness, and whatever good one can name. Whoever then becomes partaker of the divine nature, attains all this,—that he is to live forever, and have eternal peace, delight and joy, and is to be perfectly pure, just, and triumphant over the devil, sin and death. Therefore St. Peter would say this much: As little as any one can take away from God, that He should not be eternal life and eternal truth, just as little shall any one take it away from you. Whatever one does to you he must do to Him, for whoever would crush a Christian must crush God.
All this, that word, the divine nature, implies, and he also used it to this end, that he might include it all; and it is truly a great thing where it is believed. But, as I said above, this is merely instruction, in which he does not lay down a ground of faith, but sets forth what great, rich blessings we receive through faith; wherefore he says, that ye shall have all if ye so live as to prove your faith, whereby ye flee worldly lusts. So he speaks, now, further:
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
5 · Commentary on 1 & 2 Peter and Jude
V. 5. Give then all your diligence, and add to your faith, virtue. Here St. Peter takes up the admonition, that they should prove their faith by good works. Since such great blessing is bestowed upon you through faith (he would say), that ye really have all that God is, do this besides: be diligent, and not sluggish; add to your faith, virtue; that is, let your faith break out before the world, so as to be zealous, busy, powerful, and active, and to do many works; let it not remain idle and unfruitful. Ye have a good inheritance and a good field, but see to it that ye do not let thistles and weeds grow upon it.
And to virtue, discrimination. Discrimination or knowledge is, in the first place, that one should manifest an outward conduct, and the virtue of faith, in accordance with reason. For we should so far bridle and check the body, that we may be sober, vigorous, and fitted for good works; not that we should torture and mortify ourselves as some famous saints have done. For though God is likewise opposed to the sins that remain in the flesh, yet does He not require that for this reason you should destroy the body. Its viciousness and caprice you should guard against, but yet you are not to ruin or injure it, but give it its food and refreshment that it may remain sound and in living vigor.
In the second place, discrimination means that one should lead a life carefully exact, and act with discretion in regard to outward things, as food and things of that sort,—that one should not act in these things unreasonably, and that he should give his neighbor no provocation.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
6 · Commentary on 1 & 2 Peter and Jude
V. 6. And to discrimination, temperance. Temperance is not only in eating and drinking, but it is regularity in the whole life and conduct, words, works, manners; that we should not live too expensively, and should avoid excess in ornament and clothing; that none come out too proudly, and make too lofty a show. But in regard to this St. Peter will not fix any rule, measure, or limit, as the Orders have prescribed for themselves, who have wished to do all by rule, and have framed statutes which must be exactly observed. It is a thing not to be tolerated in Christendom, that men should require by laws that there be a common rule on temperance; for people are unlike one to another; one is of a strong, another is of a weaker nature; and no one in all things is at all times situated as another. Therefore every one should see to himself how he is situated, and what he can bear.
And to temperance, patience. Thus would St. Peter say: though ye lead a temperate and discreet life, ye are not to think that ye shall live without conflict and persecution. For if ye believe, and lead a fair christian life, the world will not let it alone; it must persecute and hate you, in which you must show patience, which is a fruit of faith.
And to patience, godliness. That is, that we in all our outward life, whatever we do or suffer, should so conduct ourselves that we may serve God therein, not seeking our own honor and gain, but that God alone may be glorified thereby; and that we should so demean ourselves that men may take knowledge that we do all for God's sake.
Source · Public Domain (tr. J. N. Lenker, Lutherans in All Lands Co., Minneapolis, 1904; CCEL marks it Public Domain)
16 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
Grace . . . peace-- (Pe1 1:2).
through--Greek, "in": the sphere IN which alone grace and peace can be multiplied.
knowledge--Greek, "full knowledge."
of God, and of Jesus our Lord--The Father is here meant by "God," but the Son in Pe2 1:1 : marking how entirely one the Father and Son are (Joh 14:7-11). The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in Rom 4:24), and, only secondarily, of the Father through Him (Pe2 1:8; Pe2 2:20; Pe2 3:18).
Source · Public Domain (CC Public Domain Mark 1.0)
3
According as, &c.--Seeing that [ALFORD]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us ALL diligence," &c. The oil and flame are given wholly of grace by God, and "taken" by believers: their part henceforth is to "trim their lamps" (compare Pe2 1:3-4 with Pe2 1:5, &c.).
life and godliness--Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life (Joh 17:3). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by godliness that we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (Pe2 1:4).
called us-- (Pe2 1:10); "calling" (Pe1 2:9).
to glory and virtue--rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in Pe1 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Phi 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [TRENCH, Greek Synonyms of the New Testament].
Source · Public Domain (CC Public Domain Mark 1.0)
4
Whereby, &c.--By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [BENGEL]. Precious promises are the object of precious faith.
given--The promises themselves are a gift: for God's promises are as sure as if they were fulfilled.
by these--promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled.
might, &c.--Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; Jo1 3:2, "We shall be like Him."
the divine nature--not God's essence, but His holiness, including His "glory" and "virtue," Pe2 1:3; the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Eph 5:30). The "divine power" enables us to be partakers of "the divine nature."
escaped the corruption--which involves in, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, compare Pe2 2:18-20; Gen 19:17; Col 1:13.
through--Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.
Source · Public Domain (CC Public Domain Mark 1.0)
5
And beside this--rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (Pe2 1:3).
giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, Pe2 1:10; Pe2 3:14; Co2 7:11.
all--all possible.
add--literally, "minister additionally," or, abundantly (compare Greek, Co2 9:10); said properly of the one who supplied all the equipments of a chorus. So accordingly, "there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (Pe2 1:11).
to--Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," Pe2 1:3) is presupposed as the gift of God (Pe2 1:3; Eph 2:8), and is not required to be ministered by us; in its exercise, virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping stone to the succeeding grace: and the latter in turn qualifies and completes the former. Faith leads the band; love brings up the rear [BENGEL]. The fruits of faith specified are seven, the perfect number.
virtue--moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.
and to--Greek, "in"; "and in (the exercise of) your virtue knowledge," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.
Source · Public Domain (CC Public Domain Mark 1.0)
6
Greek, "And in your knowledge self-control." In the exercise of Christian knowledge or discernment of God's will, let there be the practical fruit of self-control as to one's lusts and passions. Incontinence weakens the mind; continence, or self-control, moves weakness and imparts strength And in your self-control patient endurance" amidst sufferings, so much dwelt on in the First Epistle, second, third, and fourth chapters. "And in your patient endurance godliness"; it is not to be mere stoical endurance, but united to [and flowing from] God-trusting [ALFORD].
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7
"And in your godliness brotherly kindness"; not suffering your godliness to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous [ALFORD]. Your natural affection and brotherly kindness are to be sanctified by godliness. "And in your brotherly kindness love," namely, to all men, even to enemies, in thought, word, and deed. From brotherly kindness we are to go forward to love. Compare Th1 3:12, "Love one toward another (brotherly kindness), and toward all men (charity)." So charity completes the choir of graces in Col 3:14. In a retrograde order, he who has love will exercise brotherly kindness; he who has brotherly kindness will feel godliness needful; the godly will mix nothing stoical with his patience; to the patient, temperance is easy; the temperate weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue [BENGEL].
Source · Public Domain (CC Public Domain Mark 1.0)
8
be--Greek, "subsist" that is, supposing these things to have an actual subsistence in you; "be" would express the mere matter-of-fact being (Act 16:20).
abound--more than in others; so the Greek.
make--"render," "constitute you," habitually, by the very fact of possessing these graces.
barren--"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.
unfruitful in--rather, . . . in respect to, "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, that we grow in knowing Him (Joh 7:17).
Source · Public Domain (CC Public Domain Mark 1.0)
9
But--Greek, "For." Confirming the need of these graces (Pe2 1:5-8) by the fatal consequences of the want of them.
he that lacketh--Greek, "he to whom these are not present."
blind--as to the spiritual realities of the unseen world.
and cannot see afar off--explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (namely, heavenly things), and fixes his gaze on present and earthly things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Greek, "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.
forgotten--Greek, "contracted forgetfulness," wilful and culpable obliviousness.
that he was purged--The continually present sense of one's sins having been once for all forgiven, is the strongest stimulus to every grace (Psa 130:4). This once-for-all accomplished cleansing of unbelievers at their new birth is taught symbolically by Christ, Joh 13:10, Greek, "He that has been bathed (once for all) needeth not save to wash his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our righteousness)." "Once purged (with Christ's blood), we should have no more consciousness of sin (as condemning us, Heb 10:2, because of God's promise)." Baptism is the sacramental pledge of this.
Source · Public Domain (CC Public Domain Mark 1.0)
12 more notes on this passage are in the library.