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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="a2Pe1_1"><a onclick="return mV('2Pe',1,'1-21');">2Pe 1:1-21</a>. ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST.
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<p><b>1. Simon</b>—the <i>Greek</i> form: in oldest manuscripts, "Symeon" (<i>Hebrew,</i> that is, "hearing), as in <a onclick="return mV('Act',15,14);">Act 15:14</a>. His mention of his original name accords with the design of this Second Epistle, which is to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the <i>original apostolic eye-witnesses</i> like himself. This was not required in the First Epistle.
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<br><br><b>servant</b>—"slave": so Paul, <a onclick="return mV('Rom',1,1);">Rom 1:1</a>.
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<br><br><b>to them,</b> &c.—He addresses a wider range of readers (<i>all</i> believers) than in the First Epistle, <a onclick="return mV('2Pe',1,1);">2Pe 1:1</a>, but means to include <i>especially</i> those addressed in the First Epistle, as <a onclick="return mV('2Pe',3,1);">2Pe 3:1</a> proves.
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<br><br><b>obtained</b>—by grace. Applied by <i>Peter</i> to the receiving of the apostleship, literally, "by allotment": as the <i>Greek</i> is, <a onclick="return mV('Luk',1,9);">Luk 1:9</a>; <a href= "#" onclick="return mV('Jhn',19,24);">Jhn 19:24</a>. They did not acquire it for themselves; the divine election is as independent of man's control, as the lot which is east forth.
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<br><br><b>like precious</b>—"equally precious" to all: to those who believe, though not having seen Christ, as well as to Peter and those who have seen Him. For it lays hold of the same "exceeding great and <i>precious</i> promises," and the same "righteousness of God our Saviour." "The <i>common</i> salvation...the faith once delivered unto the saints" (<a onclick="return mV('Jud',1,3);">Jud 1:3</a>).
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<br><br><b>with us</b>—apostles and eye-witnesses (<a onclick="return mV('2Pe',1,18);">2Pe 1:18</a>). Though putting forward his <i>apostleship</i> to enforce his exhortation, he with true humility puts himself, as to "the faith," on a level with all other believers. The degree of faith varies in different believers; but <i>in respect to its objects,</i> present justification, sanctification, and future glorification, it is common alike to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption."
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<br><br><b>through</b>—<i>Greek,</i> "in." Translate, as the one article to both nouns requires, "the righteousness of <i>Him who is</i> (at once) <i>our God and</i> (our) Saviour." Peter, confirming Pau;'s testimony to the same churches, adopts Paul's inspired phraseology. The Gospel plan sets forth <i>God's righteousness,</i> which is Christ's righteousness, in the brightest light. Faith has its sphere IN it as its peculiar element: God is in redemption "righteous," and at the same time a "Saviour"; compare <a onclick="return mV('Isa',45,21);">Isa 45:21</a>, "a <i>just</i> God and a <i>Saviour.</i>
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<p id="a2Pe1_2"><b>2. Grace...peace</b>— (<a href= "#" onclick="return mV('1Pe',1,2);">1Pe 1:2</a>).
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<br><br><b>through</b>—<i>Greek,</i> "in": the sphere IN which alone <i>grace</i> and <i>peace</i> can be multiplied.
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<br><br><b>knowledge</b>—<i>Greek,</i> "<i>full</i> knowledge."
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<br><br><b>of God, and of Jesus our Lord</b>—The <i>Father</i> is here meant by "God," but the <i>Son</i> in <a onclick="return mV('2Pe',1,1);">2Pe 1:1</a>: marking how entirely <i>one</i> the Father and Son are (<a onclick="return mV('Jhn',14,'7-11');">Jhn 14:7-11</a>). The <i>Vulgate</i> omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge <i>of Jesus our Lord</i>" (a phrase only in <a onclick="return mV('Rom',4,24);">Rom 4:24</a>), and, only secondarily, of the Father through Him (<a onclick="return mV('2Pe',1,8);">2Pe 1:8</a>; <a onclick="return mV('2Pe',2,20);">2Pe 2:20</a>; <a onclick="return mV('2Pe',3,18);">3:18</a>).
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<p id="a2Pe1_3"><b>3. According as,</b> &c.—Seeing that [ALFORD]. "<i>As</i> 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 <a onclick="return mV('2Pe',1,3,4);">2Pe 1:3-4</a>, &c.).
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<br><br><b>life and godliness</b>—Spiritual <i>life</i> must exist first before there can be true <i>godliness. Knowledge of God</i> experimentally is the first step to <i>life</i> (<a onclick="return mV('Jhn',17,3);">Jhn 17:3</a>). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by <i>godliness</i> that we obtain <i>life,</i> but by <i>life, godliness.</i> To <i>life</i> stands opposed <i>corruption;</i> to <i>godliness, lust</i> (<a onclick="return mV('2Pe',1,4);">2Pe 1:4</a>).
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<br><br><b>called us</b>— (<a onclick="return mV('2Pe',1,10);">2Pe 1:10</a>); "calling" (<a href= "#" onclick="return mV('1Pe',2,9);">1Pe 2:9</a>).
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<br><br><b>to glory and virtue</b>—rather, "<i>through</i> (His) glory." Thus <i>English Version</i> reads as one oldest manuscript. But other oldest manuscripts and <i>Vulgate</i> read, "<i>By His own</i> (peculiar) glory and virtue"; being the explanation of "His divine power"; <i>glory</i> and <i>moral excellency</i> (the same attribute is given to God in <a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (<a onclick="return mV('Phl',4,8);">Phl 4:8</a>), 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, <i>Greek Synonyms of the New Testament</i>].
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<p id="a2Pe1_4"><b>4. Whereby,</b> &c.—By His <i>glory</i> and <i>virtue:</i> His <i>glory</i> making the "promises" to be <i>exceeding great;</i> His <i>virtue</i> making them "precious" [BENGEL]. <i>Precious promises</i> are the object of <i>precious faith.</i>
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<br><br><b>given</b>—The <i>promises</i> themselves are a <i>gift:</i> for God's <i>promises</i> are as sure as if they were fulfilled.
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<br><br><b>by these</b>—<i>promises.</i> 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 <i>fulfilled.</i>
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<br><br><b>might,</b> &c.—<i>Greek,</i> "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; <a onclick="return mV('1Jo',3,2);">1Jo 3:2</a>, "We shall be like Him."
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<br><br><b>the divine nature</b>—not God's essence, but His <i>holiness,</i> including His "glory" and "virtue," <a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>; the opposite to "corruption through lust." Sanctification is the imparting to us of <i>God Himself</i> by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (<a onclick="return mV('Eph',5,30);">Eph 5:30</a>). The "divine <i>power</i>" enables us to be partakers of "the divine <i>nature.</i>"
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<br><br><b>escaped the corruption</b>—which involves in, and with itself, <i>destruction</i> at last of soul and body; on "escaped" as from a condemned cell, compare <a onclick="return mV('2Pe',2,'18-20');">2Pe 2:18-20</a>; <a onclick="return mV('Gen',19,17);">Gen 19:17</a>; <a onclick="return mV('Col',1,13);">Col 1:13</a>.
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<br><br><b>through</b>—<i>Greek,</i> "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.
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<p id="a2Pe1_5"><b>5. And beside this</b>—rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (<a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>).
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<br><br><b>giving</b>—literally, "introducing," side by side with God's <i>gift,</i> on your part "diligence." Compare an instance, <a onclick="return mV('2Pe',1,10);">2Pe 1:10</a>; <a onclick="return mV('2Pe',3,14);">2Pe 3:14</a>; <a onclick="return mV('2Cr',7,11);">2Cr 7:11</a>.
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<br><br><b>all</b>—all possible.
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<br><br><b>add</b>—literally, "minister additionally," or, abundantly (compare <i>Greek,</i> <a onclick="return mV('2Cr',9,10);">2Cr 9:10</a>); said properly of the one who <i>supplied</i> all the equipments of a chorus. So accordingly, "there will be <i>ministered abundantly</i> unto you an entrance into the everlasting kingdom of our Saviour" (<a onclick="return mV('2Pe',1,11);">2Pe 1:11</a>).
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<br><br><b>to</b>—<i>Greek,</i> "in"; "<i>in</i> the possession of <i>your faith, minister virtue.</i> Their <i>faith</i> (answering to "knowledge of Him," <a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>) is presupposed as the gift of God (<a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>; <a onclick="return mV('Eph',2,8);">Eph 2:8</a>), and is not required to be <i>ministered</i> by <i>us; in</i> its exercise, <i>virtue</i> 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. <i>Faith</i> leads the band; <i>love</i> brings up the rear [BENGEL]. The fruits of <i>faith</i> specified are <i>seven,</i> the perfect number.
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<br><br><b>virtue</b>—moral excellency; manly, strenuous energy, answering to the <i>virtue</i> (energetic excellency) of God.
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<br><br><b>and to</b>—<i>Greek,</i> "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.
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<p id="a2Pe1_6"><b>6.</b> <i>Greek,</i> "And in your knowledge self-control." In the exercise of Christian <i>knowledge</i> or discernment of God's will, let there be the practical fruit of <i>self-control</i> 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] <i>God-trusting</i> [ALFORD].
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<p id="a2Pe1_7"><b>7.</b> "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 <i>brotherly kindness</i> are to be sanctified by <i>godliness.</i> "And in your brotherly kindness love," namely, to <i>all</i> men, even to enemies, in thought, word, and deed. From <i>brotherly kindness</i> we are to go forward to <i>love.</i> Compare <a onclick="return mV('1Th',3,12);">1Th 3:12</a>, "Love one toward another (brotherly kindness), and toward all men (charity)." So <i>charity</i> completes the choir of graces in <a onclick="return mV('Col',3,14);">Col 3:14</a>. In a retrograde order, he who has <i>love</i> will exercise <i>brotherly kindness;</i> he who has <i>brotherly kindness</i> will feel <i>godliness</i> needful; the <i>godly</i> will mix nothing stoical with his <i>patience;</i> to the patient, <i>temperance</i> is easy; the temperate weighs things well, and so has <i>knowledge;</i> knowledge guards against sudden impulse carrying away its <i>virtue</i> [BENGEL].
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<p id="a2Pe1_8"><b>8. be</b>—<i>Greek,</i> "subsist" that is, supposing these things to have an actual <i>subsistence</i> in you; "be" would express the mere matter-of-fact <i>being</i> (<a onclick="return mV('Act',16,20);">Act 16:20</a>).
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<br><br><b>abound</b>—<i>more than in others;</i> so the <i>Greek.</i>
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<br><br><b>make</b>—"render," "constitute you," habitually, by the very fact of possessing these graces.
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<br><br><b>barren</b>—"inactive," and, as a field lying fallow and <i>unworked</i> (<i>Greek</i>), so <i>barren</i> and <i>useless.</i>
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<br><br><b>unfruitful in</b>—rather, <i>. . . in respect to,</i> "The <i>full knowledge</i> (<i>Greek</i>) of Christ" is the goal towards which all these graces tend. As their <i>subsisting</i> in us constitutes us <i>not barren</i> or idle, so their <i>abounding</i> in us constitutes us <i>not unfruitful</i> in respect to it. It is through <i>doing</i> His will, and so becoming like Him, that we grow in <i>knowing</i> Him (<a onclick="return mV('Jhn',7,17);">Jhn 7:17</a>).
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<p id="a2Pe1_9"><b>9. But</b>—<i>Greek,</i> "For." Confirming the need of these graces (<a onclick="return mV('2Pe',1,'5-8');">2Pe 1:5-8</a>) by the fatal consequences of the want of them.
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<br><br><b>he that lacketh</b>—<i>Greek,</i> "he to whom these are not present."
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<br><br><b>blind</b>—as to the spiritual realities of the unseen world.
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<br><br><b>and cannot see afar off</b>—explanatory of "blind." He <i>closes his eyes</i> (<i>Greek</i>) 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 <i>wilfulness</i> in the blindness is implied in the <i>Greek,</i> "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.
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<br><br><b>forgotten</b>—<i>Greek,</i> "contracted forgetfulness," wilful and culpable obliviousness.
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<br><br><b>that he was purged</b>—The continually present sense of one's sins having been once for all forgiven, is the strongest stimulus to every grace (<a onclick="return mV('Psa',130,4);">Psa 130:4</a>). This once-for-all accomplished cleansing of unbelievers <i>at their</i> new birth is taught symbolically by Christ, <a onclick="return mV('Jhn',13,10);">Jhn 13:10</a>, <i>Greek,</i> "He that has been <i>bathed</i> (once for all) needeth not save to <i>wash</i> 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, <a onclick="return mV('Hbr',10,2);">Hbr 10:2</a>, because of God's promise)." Baptism is the sacramental pledge of this.
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<p id="a2Pe1_10"><b>10. Wherefore</b>—seeking the blessed consequence of having, and the evil effects of not having, these graces (<a onclick="return mV('2Pe',1,8,9);">2Pe 1:8-9</a>).
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<br><br><b>the rather</b>—the more earnestly.
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<br><br><b>brethren</b>—marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical.
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<br><br><b>give diligence</b>—The <i>Greek</i> aorist implies <i>one lifelong effect</i> [ALFORD].
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<br><br><b>to make</b>—<i>Greek</i> middle voice; to make <i>so far as it depends on you;</i> to do <i>your part</i> towards making. "To make" absolutely and finally is God's part, and would be in the active.
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<br><br><b>your calling and election sure</b>—by <i>ministering additionally in your faith virtue, and in your virtue knowledge,</i> &c. God must work all these graces in us, yet not so that we should be mere <i>machines,</i> but <i>willing instruments</i> in His hands in making His election of us "secure." The <i>ensuring</i> of our <i>election</i> is spoken of not in respect to God, whose counsel is steadfast and everlasting, but in respect to <i>our part.</i> There is no uncertainty on His part, but on ours the only security is our <i>faith</i> in His promise and the fruits of the Spirit (<a onclick="return mV('2Pe',1,'5-7',11);">2Pe 1:5-7, 11</a>). Peter subjoins <i>election</i> to <i>calling,</i> because the <i>calling</i> is the effect and proof of God's <i>election,</i> which goes before and is the main thing (<a onclick="return mV('Rom',8,28,30,33);">Rom 8:28, 30, 33</a>, where God's "<i>elect</i>" are those "<i>predestinated,</i>" and election is "His <i>purpose,</i>" <i>according to</i> which He "called" them). We know His <i>calling</i> before His <i>election,</i> thereby <i>calling</i> is put first.
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<br><br><b>fall</b>—<i>Greek,</i> "stumble" and fall finally (<a onclick="return mV('Rom',11,11);">Rom 11:11</a>). Metaphor from one <i>stumbling</i> in a race (<a onclick="return mV('1Cr',9,24);">1Cr 9:24</a>).
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<p id="a2Pe1_11"><b>11. an entrance</b>—rather as <i>Greek,</i> "<i>the</i> entrance" which ye look for.
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<br><br><b>ministered</b>—the same verb as in <a onclick="return mV('2Pe',1,5);">2Pe 1:5</a>. <i>Minister</i> in your faith virtue and the other graces, so shall there be <i>ministered to you</i> the entrance into that heaven where these graces shine most brightly. The reward of grace hereafter shall correspond to the work of grace here.
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<br><br><b>abundantly</b>—<i>Greek,</i> "richly." It answers to "abound," <a onclick="return mV('2Pe',1,8);">2Pe 1:8</a>. If these graces <i>abound</i> in you, you shall have your entrance into heaven not merely "scarcely" (as he had said, <a onclick="return mV('1Pe',4,18);">1Pe 4:18</a>), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling."
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<p id="a2Pe1_12"><b>12. Wherefore</b>—as these graces are so necessary to your abundant entrance into Christ's kingdom (<a onclick="return mV('2Pe',1,10,11);">2Pe 1:10-11</a>).
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<br><br><b>I will not be negligent</b>—The oldest manuscripts read, "<i>I will be about</i> always to put you in remembrance" (an accumulated future: I will regard you as always needing to be reminded): compare "I will endeavor," <a onclick="return mV('2Pe',1,15);">2Pe 1:15</a>. "I will be sure always to remind you" [ALFORD]. "Always"; implying the reason why he writes the second Epistle so soon after the first. He feels <i>there is likely</i> to be more and more need of admonition on account of the increasing corruption (<a onclick="return mV('2Pe',2,1,2);">2Pe 2:1-2</a>).
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<br><br><b>in the present truth</b>—<i>the Gospel truth now present with you:</i> formerly promised to Old Testament believers as <i>about to be, now</i> in the New Testament <i>actually present</i> with, and in, believers, so that they are "established" in it as a "present" reality. Its importance renders frequent monitions never superfluous: compare Paul's similar apology, <a onclick="return mV('Rom',15,14,15);">Rom 15:14-15</a>.
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<p id="a2Pe1_13"><b>13. Yea</b>—<i>Greek,</i> "But"; though "you know" the truth (<a onclick="return mV('2Pe',1,12);">2Pe 1:12</a>).
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<br><br><b>this tabernacle</b>—soon to be taken down (<a onclick="return mV('2Cr',5,1);">2Cr 5:1</a>): I therefore need <i>to make the most of my short time</i> for the good of Christ's Church. The zeal of Satan against it, the more intense <i>as his time is short,</i> ought to stimulate Christians on the same ground.
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<br><br><b>by</b>—<i>Greek,</i> "in" (compare <a onclick="return mV('2Pe',3,1);">2Pe 3:1</a>).
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<p id="a2Pe1_14"><b>14. shortly I must put off</b>—<i>Greek,</i> "the putting off (as a garment) of my tabernacle is speedy": implying a <i>soon approaching,</i> and also a <i>sudden</i> death (as a violent death is). Christ's words, <a onclick="return mV('Jhn',21,18,19);">Jhn 21:18-19</a>, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Compare as to Paul, <a onclick="return mV('2Ti',4,6);">2Ti 4:6</a>. Though a violent death, he calls it a "departure" (<i>Greek</i> for "decease," <a onclick="return mV('2Pe',1,15);">2Pe 1:15</a>), compare <a onclick="return mV('Act',7,60);">Act 7:60</a>.
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<p id="a2Pe1_15"><b>15. endeavour</b>—"use my diligence": the same <i>Greek</i> word as in <a onclick="return mV('2Pe',1,10);">2Pe 1:10</a>: this is the field in which my <i>diligence</i> has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (<a onclick="return mV('Jhn',21,16,17);">Jhn 21:16-17</a>).
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<br><br><b>decease</b>—"departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's <i>decease</i> (<i>found nowhere else in the New Testament,</i> but <a onclick="return mV('Hbr',11,22);">Hbr 11:22</a>, "the <i>departing</i> of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (<a onclick="return mV('Luk',9,31,33);">Luk 9:31, 33</a>): an undesigned coincidence confirming Peter's authorship of this Epistle.
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<br><br><b>that ye may be able</b>—by the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended.
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<br><br><b>always</b>—<i>Greek,</i> "on each occasion": as often as occasion may require.
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<br><br><b>to have...in remembrance</b>—<i>Greek,</i> "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "have them in (earnest) remembrance," as momentous and precious truths.
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<p id="a2Pe1_16"><b>16. For</b>—reason why he is so earnest that the remembrance of these things should be continued after his death.
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<br><br><b>followed</b>—out in detail.
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<br><br><b>cunningly devised</b>—<i>Greek,</i> "devised by (<i>man's</i>) <i>wisdom</i>"; as distinguished from what <i>the Holy Ghost</i> teaches (compare <a onclick="return mV('1Cr',3,13);">1Cr 3:13</a>). But compare also <a onclick="return mV('2Pe',2,3);">2Pe 2:3</a>, "feigned words."
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<br><br><b>fables</b>—as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being <i>myth.</i>
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<br><br><b>when we made known unto you</b>—not that Peter himself had <i>personally</i> taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to <i>the Church in general,</i> to whom this Epistle is addressed (<a onclick="return mV('2Pe',1,1);">2Pe 1:1</a>, <i>including,</i> but not <i>restricted, as First Peter,</i> to the churches in Pontus, &c.).
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<br><br><b>power</b>—the opposite of "fables"; compare the contrast of "word" and "power," <a onclick="return mV('1Cr',4,20);">1Cr 4:20</a>. A specimen of His <i>power</i> was given at the Transfiguration also of His "<i>coming</i>" again, and its attendant glory. The <i>Greek</i> for "coming" is always used of His <i>second</i> advent. A refutation of the scoffers (<a onclick="return mV('2Pe',3,4);">2Pe 3:4</a>): I, James and John, saw with our own eyes a mysterious sample of His coming glory.
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<br><br><b>were</b>—<i>Greek,</i> "were made."
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<br><br><b>eye-witnesses</b>—As initiated spectators of mysteries (so the <i>Greek</i>), we were admitted into His innermost secrets, namely, at the Transfiguration.
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<br><br><b>his</b>—emphatical (compare <i>Greek</i>): "THAT great ONE'S <i>majesty.</i>"
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<p id="a2Pe1_17"><b>17. received...honour</b>—in the <i>voice</i> that spake to Him.
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<br><br><b>glory</b>—in the <i>light</i> which shone around Him.
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<br><br><b>came</b>—<i>Greek,</i> "was borne": the same phrase occurs only in <a onclick="return mV('1Pe',1,13);">1Pe 1:13</a>; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.
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<br><br><b>such a voice</b>—as he proceeds to describe.
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<br><br><b>from the excellent glory</b>—rather as <i>Greek,</i> "by (that is, uttered by) the magnificent glory (that is, by <i>God:</i> as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," <a onclick="return mV('Deu',33,26);">Deu 33:26</a>; <a onclick="return mV('Psa',21,5);">Psa 21:5</a>)."
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<br><br><b>in whom</b>—<i>Greek,</i> "<i>in regard to</i> whom" (accusative case); but <a onclick="return mV('Mat',17,5);">Mat 17:5</a>, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.
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<br><br><b>I am</b>—<i>Greek</i> aorist, past time, "My good pleasure <i>rested</i> from eternity."
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<p id="a2Pe1_18"><b>18. which came</b>—rather as <i>Greek,</i> "we heard borne from heaven."
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<br><br><b>holy mount</b>—as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.
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<br><br><b>we</b>—emphatical: we, James and John, as well as myself.
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<p id="a2Pe1_19"><b>19. We</b>—all believers.
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<br><br><b>a more sure</b>—rather as <i>Greek,</i> "we have <i>the</i> word of prophecy more sure (confirmed)." Previously we knew its <i>sureness</i> by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made <i>doubly sure.</i> Prophecy assures us that Christ's <i>sufferings,</i> now past, are to be followed by Christ's <i>glory,</i> still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than <i>the voice of God</i> heard at the Transfiguration, as <i>English Version;</i> for this is plainly not the fact. The fulfilment of <i>prophecy</i> so far in Christ's history makes us the <i>surer</i> of what is yet to be fulfilled, His consummated glory. The word was the "lamp (<i>Greek</i> for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is <i>a lamp</i> to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." <i>The day,</i> when it dawns upon you, makes <i>sure</i> the fact that you saw correctly, though indistinctly, the objects revealed by <i>the lamp.</i>
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<br><br><b>whereunto</b>—to which word of prophecy, primarily the Old Testament in Peter's <i>day;</i> but now also in our day the New Testament, which, though brighter than the Old Testament (compare <a onclick="return mV('1Jo',2,8);">1Jo 2:8</a>, end), is but a <i>lamp</i> even still as compared with the brightness of the eternal day (compare <a onclick="return mV('2Pe',3,2);">2Pe 3:2</a>). Oral teachings and traditions of ministers are to be tested by the written word (<a onclick="return mV('Act',17,11);">Act 17:11</a>).
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<br><br><b>dark</b>—The <i>Greek</i> implies <i>squalid,</i> having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "<i>dry</i> places" <a onclick="return mV('Luk',11,24);">Luk 11:24</a> (namely, unwatered by the Spirit), through which the unclean spirit goeth.
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<br><br><b>dawn</b>—bursting <i>through</i> the darkness.
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<br><br><b>day star</b>—<i>Greek,</i> the morning star," as <a onclick="return mV('Rev',22,16);">Rev 22:16</a>. The Lord Jesus.
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<br><br><b>in your hearts</b>—Christ's <i>arising in the heart</i> by His Spirit giving full assurance, creates spiritually full day in the heart, the means to which is prayerfully <i>giving heed to the word.</i> This is associated with the coming of <i>the day of the Lord,</i> as being the earnest of it. Indeed, even our <i>hearts</i> shall not <i>fully</i> realize Christ in all His unspeakable glory and felt presence, until He shall come (<a onclick="return mV('Mal',4,2);">Mal 4:2</a>). <a onclick="return mV('Isa',66,14,15);">Isa 66:14-15</a>, "When you see this, your <i>heart</i> shall rejoice...For, behold, the Lord will come." However, TREGELLES' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.
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<p id="a2Pe1_20"><b>20.</b> "Forasmuch as ye know this" (<a onclick="return mV('1Pe',1,18);">1Pe 1:18</a>).
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<br><br><b>first</b>—the <i>foremost</i> consideration in studying the word of prophecy. Laying it down as a <i>first principle</i> never to be lost sight of.
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<br><br><b>is</b>—<i>Greek,</i> not the simple verb, <i>to be,</i> but <i>to begin to be,</i> "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) <i>interpretation</i>" (<i>solution</i>), and so <i>origination.</i> The <i>Greek</i> noun <i>epilusis,</i> does not mean in itself <i>origination;</i> but that which the sacred writer could not always fully <i>interpret,</i> though being the speaker or writer (as <a onclick="return mV('1Pe',1,'10-12');">1Pe 1:10-12</a> implies), was plainly not of his own, but of God's <i>disclosure, origination,</i> and <i>inspiration,</i> as Peter proceeds to add, "But holy men...spake (and afterwards <i>wrote</i>)...moved by the Holy Ghost": a reason why ye should "give" all "heed" to it. The parallelism to <a onclick="return mV('2Pe',1,16);">2Pe 1:16</a> shows that "<i>private interpretation,</i>" contrasted with "moved by the Holy Ghost," here answers to "fables <i>devised by</i> (<i>human</i>) <i>wisdom,</i>" contrasted with "we were eye-witnesses of <i>His majesty,</i>" as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words <i>of the individuals,</i> and therefore to be <i>interpreted by them,</i> but of "the Holy Ghost" by whom they were "moved." "Private" is explained, <a onclick="return mV('2Pe',1,21);">2Pe 1:21</a>, "by the will of man" (namely, the individual writer). In a secondary sense the text teaches also, as the word is the <i>Holy Spirit's,</i> it cannot be <i>interpreted</i> by its <i>readers</i> (any more than by its <i>writers</i>) by their mere <i>private</i> human powers, but by the teaching of <i>the Holy Ghost</i> (<a onclick="return mV('Jhn',16,14);">Jhn 16:14</a>). "He who is the author of Scripture is its supreme interpreter" [GERHARD]. ALFORD translates, "springs not out of human interpretation," that is, is not a prognostication made by a man <i>knowing what he means</i> when he utters it, but," &c. (<a onclick="return mV('Jhn',11,'49-52');">Jhn 11:49-52</a>). Rightly: except that the verb is rather, <i>doth become,</i> or <i>prove to be.</i> It not being of private interpretation, you must "<i>give heed</i>" to it, looking for the <i>Spirit's</i> illumination "in your hearts" (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/2Pe/2Pe001.html#a2Pe1_19">2Pe 1:19</a>).
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<p id="a2Pe1_21"><b>21. came not in old time</b>—rather, "was never at any time borne" (to us).
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<br><br><b>by the will of man</b>—alone. <a onclick="return mV('Jer',23,26);">Jer 23:26</a>, "prophets of the deceit <i>of their own heart.</i>" Compare <a onclick="return mV('2Pe',3,5);">2Pe 3:5</a>, "willingly."
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<br><br><b>holy</b>—One oldest manuscript has, "<i>men</i> FROM <i>God</i>": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit.
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<br><br><b>moved</b>—<i>Greek,</i> "borne" (along) as by a mighty wind: <a onclick="return mV('Act',2,2);">Act 2:2</a>, "<i>rushing</i> (the same <i>Greek</i>) wind": rapt out of themselves: still not in fanatical excitement (<a onclick="return mV('1Cr',14,32);">1Cr 14:32</a>). The <i>Hebrew</i> "<i>nabi,</i>" "prophet," meant an <i>announcer</i> or interpreter of God: he, as <i>God's spokesman, interpreted</i> not his own "private" will or thought, but God's "Man <i>of the Spirit</i>" (<a onclick="return mV('Hsa',9,7);">Hsa 9:7</a>, <i>Margin</i>). "Thou testifiedst by Thy Spirit in Thy prophets." "Seer," on the other hand, refers to the <i>mode of receiving</i> the communications from God, rather than to the <i>utterance</i> of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, <i>the living voice</i> of God <i>speaking</i> to us through His inspired servants. <i>Greek,</i> "borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The <i>Old Testament</i> prophets primarily, but including also <i>all</i> the inspired penmen, whether of the New or Old Testament (<a onclick="return mV('2Pe',3,2);">2Pe 3:2</a>).
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