I. We can understand why courage, the courage of confessorship, is placed in the forefront of these Christian graces. It needed courage in the outset. It needed courage, after the mind was made up, for the mouth to open and say, "I am a Christian." When the Jews regarded a man as a renegade and apostate, at once unpatriotic and profane, and when the Greeks regarded him as a fool and fanatic, it needed courage to say, "I am not ashamed of the Gospel of Christ."
II. Mere physical daring is a fine and stirring spectacle; but there are few things more magnificent, or which do the world more good, than moral courage. It is this in which Christianity so abounds, and to which it owes its conquests: the fortitude of faith. The first plantation of the Gospel was a great fight; and there never were braver spirits than those valiant saints who came away from the foot of their Master's cross and went into all the world to proclaim the kingdom of the Crucified. Never was there seen aught like their tolerance of pain and their cheerful readiness to die, nor ever did conqueror go forth on his campaign with a bound more exultant than they set forth on each successive pilgrimage of pain and sorrow; and in their great tour of tribulation they strode from strength still onward unto strength. And when the worst was come, when it was not the spirit, but the body, that was bound, and the course was finished, "I am now ready to be offered, and the time of my departure is at hand," or, as Chrysostom wrote in his exile, "If the Empress wishes to banish me, the earth is the Lord's, and the fulness thereof. If she would saw me in sunder, let her saw me in sunder! I have Isaiah for a pattern. If she would thrust me into the fiery furnace, I see the three children enduring that. If she would stone me, I have before me Stephen the proto-martyr. If I yet pleased her, I should not be the servant of Christ,"-a firmness of mind which even Gibbon is forced to own is far superior to Cicero in exile.
J. Hamilton, Works, vol. v., p. 341.
2Pe 1:5 Knowledge.
I. Among the different kinds of knowledge there is one department of transcendent importance. It is that knowledge which, in a flood of overwhelming illumination, burst in on the proud pupil of Gamaliel, and in a moment subdued him into the lowly disciple of Jesus Christ, and which in the case of similar fervid spirits has again and again produced the same effects. A man has too much cause to fear that he does not know the Saviour at all if he does not count as the most excellent knowledge the knowledge of Christ crucified, and if, in the event of its coming to a competition between the learning of the schools and the revelation of life everlasting, he is not prepared to count everything but loss compared to the knowledge of Christ Jesus his Lord.
II. But in point of fact there is no such competition. Add to your knowledge of the specific Gospel a knowledge of Scripture in all its various contents and in all its delightful details. To this add sound information and practical skill of every kind. There is a great difference between erudition and intelligence, a great difference between a learned or knowing man and a wise one. The stores of science and the facts of history in many a memory are like arrows in a quiver or like cannon-balls in a garrison. In the hands of a mighty man they are capable of great execution; but if the bow is broken or the piece of ordnance is honeycombed and rusty, the best ammunition will win no victories. And although the thirst for information is laudable, although it is pleasant to meet with furnished minds, and you are glad to encounter an industrious reader or an ardent student, you know very well that it requires a sound understanding to turn these treasures to useful account. But this is no small distinction of the wisdom from above. It imparts understanding to the simple; and in imparting faith it gives that faculty to which all knowledge comes as wholesome nourishment, and by which it may be all again expended in a saving or a salutary power.
J. Hamilton, Works, vol. v., p. 352.
2Pe 1:5 The Struggle for the Right.
The journey of life has to be travelled by us all. It must be made, whether shorter or longer between the cradle and the grave, and the point of consequence is to make it well.
I. And now a question arises of the gravest importance: What are the first efforts needed in the journey of life? The way of life, we know from the experience of the saints, if not from our own, from the teaching of Christ, if not from the whisper of our own souls, has many difficulties. It is like climbing the lofty mountain range when the crest, indeed, is white with glittering crystals, and the shining pinnacles take the sunlight at the breaking of the dawn, but to reach the crest there is a long and laborious struggle; there are intervening ridges, sharp and craggy; there are rough stones, which hurt the feet; there are deep gullies, where the water pours in angry torrents, and exposed, unsheltered platforms, swept by the multitudinous legions of the unpitying winds. Clearly have we to fix it in our minds for sake of others, if not for ourselves, that if such an ascent is truly to be achieved, the first steps must be planted well. To advance as we should advance in a Christian's journey, we must early learn the importance of the moral life; we must surely grasp the serious meanings of right and wrong.
II. What is the value, what the safeguard, of the moral law? Moral law is the law of liberty, belonging to conscious and self-determining man. It may be disregarded or set at defiance, for the subjects to it are free; but to disregard or set it at defiance is as sure to entail injury or ruin as a wild rush of some heavenly body, unrestrained by the laws which govern its motion, carrying with it devastation and the breaking up of worlds. The one law is of physical necessity; the other law may be freely obeyed or freely set at defiance; but both belong to the nature of things-come from the Absolute, and are of eternity. The Christian religion has revealed the personal life and love of Him who is the source of moral truth. It has shown us the moral law in its complete earthly relation in the perfect example of the life of Jesus Christ. It has helped us to realise its splendour and our own weakness in attaining to its fulness, our need, therefore, of help, and our duty of high aspiration. It has made it vivid, living, sacred, near. It has reinforced motives, and revealed strong sanctions, so that without it the moral law would have less power of influence; without "faith" there would be a weakness of "virtue"; but it has insisted that "faith" was given in germ to the regenerate soul. One of the earliest efforts of the soul on its journey is a deeper sense of the greatness, the eternity, the claim, of the moral law; one of the first nearer steps is to make virtue a reality alongside faith.
III. "Add to your faith virtue." Virtue, whether it be what is called passive or active, whether it show itself in more measurable expressions in the outer scene of things or in the not less difficult but more hidden characters of restrainedness and patience, is essentially some form of manly strength. The pilgrim on his journey of life has ever to remember it that, to a great extent, he is made master of his own destiny, because, to a great extent, the formation of his character is placed in his own hands. We can, if we will, purify or select among our governing motives; we can, if we will, to a great extent, guide our acts. I am not forgetful of our inherent weakness as fallen creatures; I am not forgetful of the large assistances which we need, and which are supplied to us Christians by the grace of God. On these we may dwell in their proper places. But still it remains true that our acts are in our own power. By repeated acts, all moralists are agreed, habits are formed; and from the formation of habits comes the formation of character "Add to your faith virtue." In the difficult path of our pilgrimage, when we have to make serious decisions, when we have to be prepared for sudden emergencies, when we have to resist unlooked-for temptations, when we have to bear unexpected trials, when the well-being of others depends in no slight measure upon our conduct, when our own destiny seems at its very crisis, much, very much, will depend upon our having learned severe lessons of duty, having fixed deep in our souls the value and greatness of the moral law, having, in a word, by grace indeed, but by grace used with habitual faithfulness, added virtue to our faith.
W. J. Knox-Little, The Journey of Life; p. 25.
References: 2Pe 1:5 .-Clergyman's Magazine, vol. i., p. 246. 2Pe 1:5 , 2Pe 1:6 .-Spurgeon, Morning by Morning, p. 208; G. E. L. Cotton, Sermons and Addresses in Mar thorough College, p. 397; J. Keble, Sermons for Sundays after Trinity, Part I., p. 1.
2Pe 1:5-7 Christian Growth.
The word in the text which has been translated in our version "add" is a very pictorial term, and refers to a choir of well-trained musicians, such as Heman or Asaph led in the days of David and Solomon; and the idea which it implies is that as the different instruments of the great orchestral concert of the Jewish service blended together and produced a noble and harmonious outburst of praise to Jehovah, as the singers and the musicians each performed his special part, and all combined in one perfect unison of sound, so the growth of the Christian character should be accomplished by the harmonious development of each moral quality, and the Christian life, composed of so many different elements, should be one continuous hymn of praise to Him who is our song and our salvation. There are two ways in which we may add to our faith all the graces which the Apostle enumerates. We may add them as a builder adds stone to stone in his wall, or we may add them as a plant adds cell to cell in its structure. Both these modes of increase are used separately or in combination in Scripture to illustrate Christian growth. We are said to be rooted and grounded in love, and to grow into a holy temple in the Lord. We are rooted as plants in the Divine life, deriving our nourishment and stability from it; we are grounded as living stones on the precious Corner-stone; the double image expressing in combination the active and passive sides of Christian faith. And so likewise the combination of ideas borrowed from plant-life and from architecture to express the growth of Christian life unto a holy temple in the Lord denotes the two modes in which growth is made: by active exertion and passive trusting; by being fellow-workers with God, working out our own salvation, while we realise that it is God that worketh in us both to will and to do of His good pleasure. We have not only to rest, after the manner of a building, on the finished work of Christ, but we have to draw, after the manner of a plant, out of God's fulness, grace for grace.
I. The first thing that we are commanded by the Apostle to "add" to our faith is virtue, meaning by this term vigour, manliness. In our faith we are to manifest this quality. Our faith is to be itself a source of power to us. We are to be strong in faith. It is to be to us the power of God unto salvation, enabling us to overcome the temptations and evils of the world and to rise above all the infirmities of our own nature. It is not enough that the Christian character should be beautiful: it should also be strong. Strength and beauty should be the characteristics not only of God's house, but also of God's people. But how often is the quality of strength absent from piety! Piety in the estimation of the world is synonymous with weakness and effeminacy. The world is apt to think that it is only weaklings who are pious-persons who have neither strong intellects, nor strong affections, nor strong characters. Young men are too apt to be ashamed of confessing Christ openly before men, under the fear that they should be regarded as something between milksops and hypocrites. And too many professing Christians are confessedly "feeble folk." It is most necessary, therefore, that we should add to our faith courage, manliness. Our faith should be manifested, as it was in olden times, by a victorious strength which is able to overcome the world, which fears the Lord and knows no other fear.
II. To this strength or manliness we are further commanded to "add" knowledge. In our manliness we are to seek after knowledge. The quality of courage is to be shown by the fearlessness of our researches into all the works and ways of God. We are not to be deterred by any dread of consequences from investigating and finding out the whole truth. The Bible places no restrictions upon an inquiring spirit. It does not prevent men from examining and proving all things, and bringing even the most sacred subjects to the test of reason. God says to us in regard to the holiest things, "Come and let us reason together." He has given to us the faculties by means of which we may find out truth and store up knowledge; and He wishes as to exercise these faculties freely in every department of His works.
III. But further the Apostle enjoins us to add to our knowledge temperance. This had originally a wider meaning, and covered a larger breadth of character. It meant sober-mindedness, a chastened temper and habit of the soul-a wise self-control by which the higher powers kept the lower well in hand and restrained them from excesses of all kinds. And this sober-mindedness, which expresses better than any other single word the true temper of the Christian in this world, is an indispensable adjunct to the Christian character. With wonderful sagacity, the Apostle commands us to add to our knowledge temperance; for there is a tendency in knowledge to puff us up and fill our hearts with pride.
IV. To this self-government we must add patience. Our self-government itself is to be an exercise of patience. In our temperance we are to be patient, not giving way to a hasty temper or a restless disposition. As the plant slowly ripens its fruit, so we are to ripen our Christian character by patient waiting and patient enduring. It is a quiet virtue, this patience, and is apt to be overlooked and underestimated. But in reality it is one of the most precious of the Christian graces. The noisy virtues, the ostentatious graces, have their day; patience has eternity. And while it is the most precious, it is also the most difficult. It is far easier to work than to wait, to be active than to be wisely passive. But it is when we are still that we know God, when we wait upon God that we renew our strength. Patience places the soul in the condition in which it is most susceptible to the quickening influences of heaven and most ready to take advantage of new opportunities.
V. But to this patience must be united godliness. Godliness is Godlikeness, having the same mind in us that was in Christ Jesus, viewing everything from the Divine point, and living in our inner life as fully in the light of His presence as we live in our outer life in the light of the sun. And exercising ourselves unto this godliness, our patience will have a Divine quality of strength, endurance, beauty, imparted to it such as no mere natural patience possesses. In our godliness, as the Apostle says, we must have brotherly kindness; our brotherly kindness must be an essential element of our godliness. We are to show our godliness by our brotherly kindness. Sin separates between God and man, and between man and man. Grace unites man to God, and man to man. It is only when the higher relation is formed that we are able to fulfil perfectly the lower. But brotherly kindness is apt to be restricted towards friends only-towards those who belong to the same place or the same Church, or who are Christians. It must therefore be conjoined with charity. In our brotherly kindness we are to exercise a large-hearted charity. We are to mingle with it godliness in order to expand our charity, to make it like His who maketh His sun to rise on the evil and the good, and sendeth rain on the just and on the unjust. Universal kindness of thought, word, and deed is what is implied in this charity. Such, then, are the graces which we are enjoined by the Apostle to add to each other, to develop from each other, not as separate fruits dispersed widely over the branches of a tree, but as the berries of a cluster of grapes growing on the same stem, mutually connected and mutually dependent. Such are the graces, to use the musical illustration of the text, which we are to temper, to modify the one by the other, just as the musician in tuning his instrument gives to each note not its exact mathematical value, but alters it to suit its neighbour notes, and thus produces a delightful harmony.
H. Macmillan, British Weekly Pulpit, vol. ii., p. 513.
2Pe 1:5-8 The Golden Series.
I. It is no one grace which makes a Christian. A man may have great knowledge, but if he wants charity, it profits nothing, or if he be a man of courage, but without godliness, he is an hero, but he is not a saint.
II. Nor does any number of excellences united make a Christian, unless they be excellences added to faith. It is faith which makes the dead soul a living one, and so susceptible of every excellence. It is faith which joins the worldling to the Lord Jesus, and so makes him concordant with the Saviour, and inclined toward all good. Whatever courses there may be in the structure, faith is the foundation; whatever tints of splendour may variegate the robe of many colours, faith is the mordant which absorbs and fixes them all; whatever graces may move in the harmonious choir, faith occupies the forefront, and is the leader of them all.
III. But where there is faith all that is needful in order to possess any other grace is diligence. Give all diligence, and add. On the one hand, diligence is needful. These graces will not come without effort, nor remain without culture, and there are some of them in which particular Christians never become conspicuous; but, with God's blessing and the help of His Holy Spirit, diligence is sure to succeed. Moral worth may be compared to one of those lofty mountains up the sides of which there is only one path practicable, in other words, which you can only scale if you set out from the proper starting-point. Other slopes may look more gentle and inviting, but they end in impassable chasms or impassable precipices. But the man who takes the Gospel for his starting-point, who sets out in the name and in the strength of the Lord Jesus-there is no ascent of temperance, brotherly kindness, or godliness so steep but he may one day find himself on the summit. And with half the effort which some expend on growing rich or learned all of us might become holy, devout, and heavenly-minded.
J. Hamilton, Works, vol. v., p. 329.
2Pe 1:6 Patience.
I. Of most things God has made the beginning easy and inviting, the next stages arduous, but the ulterior progress delightfully rewarding. Of this you have a familiar example in learning a language. So even in the Christian life: there is an alluring outset, followed by an arduous interval; and that once conquered, there comes the platform of even and straightforward discipleship, the life of faith, the walk with God. From their glorious high throne, with a perfect knowledge of the contest and with what we so lack, a full knowledge of the glory yet unrevealed, the King of martyrs and the cloud of witnesses keep cheering the Church still militant, and every several member: "Lay aside every weight, and more especially the sin that besets you, and run with patience the race set before you."
II. If patience be viewed as equanimity, it is near akin to control of temper; and need I say what a field for patience, understood as submission to the will of God, there is in the trials of life? The stoic is not patient, for he is past feeling; and when the pain is not perceived there is no need for patience. But the Christian is a man of feeling, and usually of feeling more acute than other people; and it is often with the tear of desolation in his eye or the sweat of anguish on his brow that he clasps his hands and cries, "Father, Thy will be done!" But this the believer, through grace, can do, and this some time or other in his history almost every believer has actually done. And though most have been so human that they were startled at the first beneath the stroke of bodily affliction, amidst the crash of fallen fortunes, at the edge of the closing grave, they have all sooner or later been enabled to exclaim, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." "We are always thinking we should be better with or without such a thing; but if we do not steal a little content in present circumstances, there is no hope in any other."
J. Hamilton, Works, vol. v., p. 374.
2Pe 1:6 I. The coarser or entirely corporeal gratifications are the more obvious sphere for the exercise of temperance, and in some respects the easiest. We do not canonise a man because he only drinks to quench his thirst, and because his use for food is the restoration of his exhausted powers. And without converting the Christian Church into a convent or making one long Lent of the Christian year, we think it is often by greater simplicity in our tables and in our attire that most of us are to be able to do something for Christ's sake and the Gospel's.
II. The passions also fall within the domain of temperance. As far as they are implanted by the Creator, they are harmless, and it would be easy to show the important purposes subserved by anger, the love of approbation, and such-like. But, temperate in all things, the manly Christian adds to his faith the control of his passions. He neither lets them fire up without a rightful occasion, nor in the outburst does he allow his own soul or interests which ought to be even more dear to suffer damage.
III. All have not the same need of temperance, for all have not the same temptations. From the leisurely life they lead, from the even flow of their spirits, from the felicitous state of their bodily sensations, some are seldom provoked, and therefore seldom in danger of wrathful explosions. In the domains of appetite, passion, or imagination we all have need of temperance; and that man alone is temperate, thoroughly and consistently temperate, whose self-command keeps pace with every precept of Scripture.
J. Hamilton, Works, vol. v., p. 361.
References: 2Pe 1:6 , 2Pe 1:7 .-J. Keble, Sermons for Sundays after Trinity, Part I., p. 10. 2Pe 1:8 .-W. Cunningham, Sermons, p. 159; Preacher's Monthly, vol. iv., p. 188; vol. ix., p. 341.
2Pe 1:10 Making Salvation Sure.
I. In order to make sure one's own salvation, our first counsel is, Be sure of the great foundation truths. You believe that there is a God, and that He is the Rewarder of those that diligently seek Him; you believe that He is infinitely wise and good, true and holy; and you believe that you are a sinner, that you entirely lack that holiness without which no man shall see the Lord, and that if you are ever admitted to the abodes of purity, it must be on some other grounds than your own fitness or deserving. The best evidence that you know these things and are persuaded of them is that you are acting on them. As the best evidence that yours is the Christian faith, be sure that yours is the Christian character. If your faith is genuine, then, like good material, it will stand a heavy superstructure. There may be added to it temperance, patience, godliness, and every grace.
II. What is salvation? It is health of soul. It is God's friendship. It is a happy immortality. And how is this salvation to become personally sure? The first thing is to apprehend clearly what God has revealed regarding it, and then do as God directs: believe on Jesus. Rest on His atonement as the basis, at once righteous and gracious, of your reconciliation to a sin-avenging Jehovah; believe on Jesus as the gift of the Father's love and the exponent of the Father's character; hear Him in all His sayings, however plain or paradoxical; and follow Him as fast and as far in His beautiful career as weak and faltering footsteps can: and thus, with no barren nor unfruitful knowledge of the Lord Jesus, but with His own characteristics in you and abounding, your calling and election will be a subject of little anxiety to yourself and no anxiety to others, for thus an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
J. Hamilton, Works, vol. vi., p. 326.
References: 2Pe 1:10 .-Clergyman's Magazine, vol. ii., p. 159; Preacher's Monthly, vol. iii., p. 370; G. G. Bradley, Christian World Pulpit, vol. xxiii., p. 177. 2Pe 1:10 , 2Pe 1:11 .-V. Pryce, Ibid., vol. xxxii., p. 392; Spurgeon, Sermons, vol. iii., No. 123; Clergyman's Magazine, vol. iii., p. 291. 2Pe 1:12 .-Preacher's Monthly, vol. x., p. 179. 2Pe 1:13 .-H. Jones, Christian World Pulpit, vol. xx., p. 321; Bishop Ryle, Ibid., vol. xxv., p. 337. 2Pe 1:16 .-W. M. Taylor, The Gospel Miracles, pp. 101, 139; J. H. Hitchens, Christian World Pulpit, vol. xvi., p. 365; Preacher's Monthly, vol. iv., p. 372; Homiletic Quarterly, vol. i., p. 476.
2Pe 1:18 The Transfiguration: the Three Apostles.
I. What was our Saviour's purpose in making the three Apostles His witnesses? There were trials to which the Apostles would be subjected, and against them they wanted strength and a support for their faith. The Transfiguration was to give them this support. There they should see how the glory of the Lord shone forth from under the veil of His humanity; how life in the Resurrection triumphed over death; how joy and rest in the Lord, such as Moses and Elias enjoyed in this vision, surpassed all worldly pleasure and atoned for all earthly pain. This help to faith is free from the notion of a reward. It Was not the sight of a future reward that was held out to them upon the mount, but the sight of the present truth.
II. Consider the conduct of the Apostles. Of them it may be said that at the time they hardly comprehended what they saw, but that in after-life they felt its influence. At the time they were dazed and confused, like men just fallen into heavy sleep and then awaking to a strange sight. They darkly comprehended the Lord's purpose in taking them up with Him if they imagined they were to remain on the mount. Prayer has its luxury. Though it be hard to pray, it is sometimes at the end as hard to leave off praying. The peace of meditation has such a charm to soothe the unquiet mind, and to quell the unruly passions of the heart. To all who are thus inclined to God a voice will soon be heard to speak into the ear, "Descende, Petre; ora et labora"-pray and work. The life which the Apostles experienced after that wonderful night upon the mountain with Christ was the same sort of life into which Christians pass out of their quiet chamber into the business of the day, out of the aisles of the church on Sunday into the work of the world on Monday.
C. W. Furse, Sermons at Richmond, p. 198.
Reference: 2Pe 1:19 .-Good Words, vol. vi., p. 101.
2Pe 1:21 An Inspired Definition of Inspiration.
It is a definition of inspiration, a definition simple, precise, exhaustive. "Men spoke"-spoke without ceasing (even for the moment of speaking) to be men; spoke with all those characteristics of phrase and style, of thought and mind, of position and history, which mark and make the man; yet "spoke from God," with a message and mission, under an influence and an impulse, a control and a suggestion, which gave to the word spoken a force and a fire, a touch and a contact, a sight and an insight, unlike other utterances because of a breath of God in it, the God of the spirits of all flesh.
I. No testimony could be more explicit to the inspiration of the Bible than this. It is the testimony of the New Testament to the Old. And it is the Old Testament which needs the testimony. Christians have no difficulty in accepting the New Testament. They understand that the Saviour spoke the words of God by an inspiration direct and self-evidencing. "We speak," He said, "that we do know, and testify that we have seen." They understand, on the strength of His own promise, that the Apostles were inspired by a direct gift of insight into truth, whether of fact or faith. For the inspiration of the Old Testament they can only look to the New. The treatment of it by our Lord, His constant appeal to it in controversy, His constant reference to it as fulfilled in Himself, the express assertion of its inspiration by St. Paul and St. Peter, are the grounds on which we, who were never under the Law, believe the earlier and larger half of the Bible to be, in some true sense, an integral part of the inspired word of God. "Men spake" in it also "from God."
II. "Men spake." "Human beings," St. Peter says; the "men" is emphatic. Men spake. And does not St. Peter as good as say, And remained men in the speaking? Where is the authority for supposing that the inspiring Spirit levelled the intellects, obliterated the characteristics, overwhelmed the peculiarities, of the several writers, so that St. Paul, St. John, St. James, St. Peter, might be mistaken one for the other in the finished work? These are the glosses, the fancies, the inventions, with which prejudice and fanaticism have overlaid the subject, and given great advantage by doing so to the caviller and the sceptic. Men spake, and in speaking were men still. Even their message, even the thing they were sent to tell, must be expressed in terms of human speech, through a medium therefore of adaptation and accommodation. St. Paul himself expresses this thought when he says, "At present we see by a mirror, in riddle"-see but the reflection of the very thing that is, hear but in enigma the absolute truth-"then"-in "that world"-then at last "face to face."
III. The two halves of the text are dependent upon each other. Men spake, not angels; that is one thought: not machines; that is another. Not angels, or they had no sympathetic, no audible, voice for man; not machines, or speech (which is by definition intelligence in communication) had been a contradiction in terms. These human beings spake from God. For He had something to say, and to say to man. There is something which God only can say. There is something which reason cannot say, nor experience, nor discovery, nor the deepest insight, nor the happiest guessing, nor the most sagacious foresight. There is a world of heaven, which flesh and blood cannot penetrate. There is a world of spirit, impervious even to mind. There is a world beyond death, between which and the living there is an impassable gulf fixed. More than this, there is a world of cause and consequence, which no moralist can connect or piece together. There is a world of providence, which gives no account of itself to the observer. There is a world of Divine dealing-with lives, with souls, with nations, with ages-of which even the inspired man must say, "Such knowledge is too wonderful and excellent for me; it is high; I cannot attain to it."
C. J. Vaughan, Restful Thoughts in Restless Times, p. 315.
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 equallyprecious, 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 Rom 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)
(144) Simeon, and not Simon, is the name as here given, though a few copies and the Vulg. have Simon. His name is given both ways elsewhere; see Luk 5:8, and Act 15:14. Why he called himself Peter in the first Epistle, and Simeon Peter here, does not appear. — Ed.
(145) It has been maintained by many, that the rendering of these words ought to be, “of our God and Savior Jesus Christ,” In this case the ἐν before “righteousness” would be rendered “in;” for it is more suitable to say that faith isin thanthrough the righteousness of Christ. Christ is thus called here God as well as Savior; and so he is called “our Lord and Savior Jesus Christ” in 2. e 3:18, the article being used in the same manner. — Ed.
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 prosperous in all things,
Through the knowledge, literally, in the knowledge; but the preposition ἐν often means “through” or “with:” yet both senses may suit the context. I am, however, more disposed to adopt the former. For the more any one advances in the knowledge of God, every kind of blessing increases also equally with the sense of divine love. Whosoever then aspires to the full fruition of the blessed life which is mentioned by Peter, must remember to observe the right way. He connects together at the same time the knowledge of God and of Christ; because God cannot be rightly known except in Christ, according to that saying,
“No one knoweth the Father but the Son, and he to whom
the Son will reveal him.” (Mat 11:27)
3. According as his divine power. He refers to the infinite goodness of God which they had already experienced, that they might more fully understand it for the future. For he continues the course of his benevolence perpetually to the end, except when we ourselves break it off by our unbelief; for he possesses exhaustless power and an equal will to do good. Hence the Apostle justly animates the faithful to entertain good hope by the consideration of the former benefits of God. (146) For the same purpose is the amplification which he makes; for he might have spoken more simply, “As he has freely given us all things.” But by mentioning “divine power,” he rises higher, that is, that God has copiously unfolded the immense resources of his power. But the latter clause may be referred to Christ as well as to the Father, but both are suitable. It may however be more fitly applied to Christ, as though he had said, that the grace which is conveyed to us by him, is an evidence of divinity, because it could not have done by humanity.
That pertain to life and godliness, or, as to life and godliness. Some think that the present life is meant here, as godliness follows as the more excellent gift; as though by those two words Peter intended to prove how beneficent and bountiful God is towards the faithful, that he brought them to light, that he supplies them with all things necessary for the preservation of an earthly life, and that he has also renewed them to a spiritual life by adorning them with godliness. But this distinction is foreign to the mind of Peter, for as soon as he mentioned life, he immediately added godliness, which is as it were its soul; for God then truly gives us life, when he renews us unto the obedience of righteousness. So Peter does not speak here of the natural gifts of God, but only mentions those things which he confers peculiarly on his own elect above the common order of nature. (147)
That we are born men, that we are endued with reason and knowledge, that our life is supplied with necessary support, — all this is indeed from God. As however men, being perverted in their minds and ungrateful, do not regard these various things, which are called the gifts of nature, among God's benefits, the common condition of human life is not here referred to, but the peculiar endowments of the new and Spiritual life, which derive their origin from the kingdom of Christ. But since everything necessary for godliness and salvation is to be deemed among the supernatural gifts of God, let men learn to arrogate nothing to themselves, but humbly ask of God whatever they see they are wanting in, and to ascribe to him whatever good they may have. For Peter here, by attributing the whole of godliness, and all helps to salvation, to the divine power of Christ, takes them away from the common nature of men, so that he leaves to us not even the least particle of any virtue or merit.
Through the knowledge of him. He now describes the manner in which God makes us partakers of so great blessings, even by making himself known to us by the gospel. For the knowledge of God is the beginning of life and the first entrance into godliness. In short, spiritual gifts cannot be given for salvation, until, being illuminated by the doctrine of the gospel, we are led to know God. But he makes God the author of this knowledge, because we never go to him except when called. Hence the effectual cause of faith is not the perspicacity of our mind, but the calling of God. And he speaks not of the outward calling only, which is in itself ineffectual; but of the inward calling, effected by the hidden power of the Spirit when God not only sounds in our ears by the voice of man, but draws inwardly our hearts to himself by his own Spirit.
To glory and virtue, or, by his own glory and power. Some copies have ἰδία δόξὟ, “by his own glory," and it is so rendered by the old interpreter; and this reading I prefer, because the sentence seems thus to flow better For it was Peter's object expressly to ascribe the whole praise of our salvation to God, so that we may know that we owe every thing to him. And this is more clearly expressed by these words, — that he has called us by his own glory and power. However, the other reading, though more obscure, tends to the same thing; for he teaches us, that we are covered with shame, and are wholly vicious, until God clothes us with glory and adorns us with virtue. He further intimates, that the effect of calling in the elect, is to restore to them the glorious image of God, and to renew them in holiness and righteousness.
(146) The connection here is variously regarded. Our version and Calvin seem to connect this verse with the foregoing, in this sense, that the Apostle prays for the increase of grace and peace from the consideration of what God had already done, or in conformity with his previous benefits. Others, perhaps more correctly, view this verse as connected with the 5. h, and render ὡς, “Since,” and the beginning of the 5. h verse, “Do ye also for this reason, giving all diligence, add,” etc.; that is, “Since God has done so great things for you, ye also for this reason ought to be diligent in adding to your faith virtue, etc.” But ὡς and καὶ may be rendered as and so. See Act 7:51. “As his divine power... so for this reason, giving all diligence, add,” etc. — Ed.
(147) The order is according to what is common in Scripture; the chief thing is mentioned first, and then that which leads to it. — Ed.
4. Whereby are given to us. It is doubtful whether he refers only to glory and power, or to the preceding things also. The whole difficulty arises from this, — that what is here said is not suitable to the glory and virtue which God confers on us; but if we read, “by his own glory and power,” there will be no ambiguity nor perplexity. For what things have been promised to us by God, ought to be properly and justly deemed to be the effects of his power and glory. (148)
At the same time the copies vary here also; for some have δι ᾿ ὃν, “on account of whom;” so the reference may be to Christ. Whichsoever of the two readings you choose, still the meaning will be, that first the promises of God ought to be most highly valued; and, secondly, that they are gratuitous, because they are offered to us as gifts. And he then shews the excellency of the promises, that they make us partakers of the divine nature, than which nothing can be conceived better.
For we must consider from whence it is that God raises us up to such a height of honor. We know how abject is the condition of our nature; that God, then, should make himself ours, so that all his things should in a manner become our things, the greatness of his grace cannot be sufficiently conceived by our minds. Therefore this consideration alone ought to be abundantly sufficient to make us to renounce the world and to carry us aloft to heaven. Let us then mark, that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.
But the word nature is not here essence but quality. The Manicheans formerly dreamt that we are a part of God, and that, after having run the race of life we shall at length revert to our original. There are also at this day fanatics who imagine that we thus pass over into the nature of God, so that his swallows up our nature. Thus they explain what Paul says, that God will be all in all (1. o 15:28,) and in the same sense they take this passage. But such a delirium as this never entered the minds of the holy Apostles; they only intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were one with God as far as our capacities will allow.
This doctrine was not altogether unknown to Plato, who everywhere defines the chief good of man to be an entire conformity to God; but as he was involved in the mists of errors, he afterwards glided off to his own inventions. But we, disregarding empty speculations, ought to be satisfied with this one thing, — that the image of God in holiness and righteousness is restored to us for this end, that we may at length be partakers of eternal life and glory as far as it will be necessary for our complete felicity.
Having escaped We have already explained that the design of the Apostle was, to set before us the dignity of the glory of heaven, to which God invites us, and thus to draw us away from the vanity of this world. Moreover, he sets the corruption of the world in opposition to the divine nature; but he shews that this corruption is not in the elements which surround us, but in our heart, because there vicious and depraved affections prevail, the fountain and root of which he points out by the word lust. Corruption, then, is thus placed in the world, that we may know that the world is in us.
(148) The received text no doubt contains the true rending. The word ἀρετὴ never means “power” either in the classics, or in the Sept. , or in the New Testament. Beza and also Schleusner, regard διὰ as expressing the final cause, to; it is also used in the sense of “for the sake of,” or, “on account of.” “Glory and virtue” are in a similar order as the previous words, “life and godliness,” and also in the same order with the concluding words of the next verse, “partakers of the divine nature,” and “escaping the corruptions of the world.” So that there is a correspondence as to the order of the words throughout the whole passage.
With respect to δι ᾿ ὦν, the rendering may be, “for the sake of which,” that is, for the purpose of leading us to “glory and virtue,”“ many and precious promises have been given; and then the conclusion of the verse states the object in other words, that we might by these promises become partakers of the divine nature, having escaped the pollutions of the world. Escaping the corruption of the world is “godliness,” is “virtue;” and partaking of the divine nature is “life,” is “glory.” This complete correspondence confirms the meaning which Beza and our version give to the preposition διὰ at the end of the third verse. — Ed.
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 ἐνέργεια, energy or courage, but ἀρετὴ, 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, φιλαδελφία, 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)
(149) Some, like Bishop Warburton, have very ingeniously attempted to shew that there is here a regular order and gradation; but it is not the order of cause and effect. Different things are mentioned, and what is added, has in some way or another a connection with the previous word. To faith add virtue or moral conduct; that virtue may be rightly formed, add knowledge; that knowledge may be gained, add temperance; that temperance may continue, add patience or perseverance; that perseverance may be retained, add godliness or piety, that is, prayer to God; that godliness may not be alone, add brotherly-kindness; and that brotherly kindness may he enlarged, add love to all mankind. The word added has a connection with the immediately previous word, as the way, means, or an addition. — Ed.
(150) The question of free-will does not properly belong to this passage; for the Apostle writes, not to those in their natural state, but to those whom he considered to be new creatures. The question of free-will ought to be confined to conversion, and not extended to the state of those who have been converted. The tenth article of the Church of England nearly meets the question, yet not wholly: it ascribes the will to turn most distinctly to God, and says that man cannot turn himself; but it does not expressly say whether man can resist the good-will given him, which is the very gist of the question. But it says further, that the grace of God by Christ “worketh with us when we have that good-will,” which seems certainly to imply, that the good-will first given is made thereby effectual. If there be, then, a cooperation, (as no doubt there is,) it is the cooperation, according to this Article, of the good-will first given, and not of anything in man by nature. — Ed.
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 knowledge of Christ is an efficacious thing and a living root, which brings forth fruit. For by saying that these things would make them neither barren nor unfruitful, he shews that all those glory, in vain and falsely, that they have the knowledge of Christ, who boast of it without love, patience, and the like gifts, as Paul also says in Eph 4:20,
“Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off the old man,” etc.
For he means that those who possess Christ without newness of life, have never been rightly taught his doctrine.
But he would not have the faithful to be only taught patience, godliness, temperance, love; but he requires a continual progress to be made as to these endowments, and that justly, for we are as yet far off from the goal. We ought, therefore, always to make advances, so that God’s gifts may continually increase in us.
9. But he that lacketh these things. He now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel. (151) This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure and holy life, do not understand even the first rudiments of faith.
But Peter takes this for granted, that they who were still rolling in the filth of the flesh had forgotten their own purgation. For the blood of Christ has not become a washing bath to us, that it may be fouled by our filth. He, therefore, calls them old sins, by which he means, that our life ought to be otherwise formed, because we have been cleansed from our sins; not that any one can be pure from every sin while he lives in this world, or that the cleansing we obtain through Christ consists of pardon only, but that we ought to differ from the unbelieving, as God has separated us for himself. Though, then, we daily sin, and God daily forgives us, and the blood of Christ cleanses us from our sins, yet sin ought not to rule in us, but the sanctification of the Spirit ought to prevail in us; for so Paul teaches us in 1. o 6:11, “And such were some of you; but ye are washed,” etc.
(151) “He is blind, (manu palpans ) stroking with the hand,” is Calvin's; the Vulgate is manu tentans , “feeling with the hand:” but the original word means, “closing the eyes,” according to the Greek grammarians, Hesychius and Suidas: “He is blind, closing his eyes.” — Ed.
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 children of God, but also confirm themselves in this confidence, in such a manner, however, that they fix their solid foundation on something else.
At the same time, this certainty, mentioned by Peter, ought, I think, to be referred to the conscience, as though the faithful acknowledged themselves before God to be chosen and called. But I take it simply of the fact itself, that calling appears as confirmed by this very holiness of life. It may, indeed, be rendered, Labor that your calling may become certain; for the verb ποιεῖσθαι is transitive or intransitive. Still, however you may render it, the meaning is nearly the same.
The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly and a holy life, because this is the design and end of election. Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!
For if ye do these things. Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported. Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling.
(152) There is no sufficient authority for introducing them. Besides, there is no need of them, for the word ταῦτα, “these things,” has been often previously repeated, and refers to the things mentioned in 2. e 1:5. — Ed.
(153) The order is such as we often meet with, the visible effect first, and then the cause, as in Rom 10:9; confession, the ostensible act, is mentioned first, and then faith, which precedes it. So here, calling, the effect produced, is first mentioned, and then election, the cause of it; as though he had said, “Make your calling, which has proceeded from your election, sure.” — Ed.
He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: “God, by ever supplying you abundantly with new graces, will lead you to his own kingdom.” And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, “The Lord will abundantly supply your need, until you shall enter into his eternal kingdom.” He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.
12. Wherefore I will not be negligent. As we seem to distrust either the memory or the attention of those whom we often remind of the same thing, the Apostle makes this modest excuse, that he ceased not to press on the attention of the faithful what was well known and fixed in their minds, because its importance and greatness required this.
“Ye do, indeed,” he says, “fully understand what the truth of the gospel is, nor have I to confirm as it were the wavering, but in a matter so great, admonitions are never superfluous; and, therefore, they ought never to be deemed vexatious.” Paul also employs a similar excuse in Rom 15:14,
“I am persuaded of you, brethren,” he says, “that ye are full of knowledge, so as to be able to admonish one another: but I have more confidently written to you, as putting you in mind.”
He calls that the present truth, into the possession of which they had already entered by a sure faith. He, then, commends their faith, in order that they might remain fixed in it more firmly.
13. Yea, I think it meet, or right. He expresses more clearly how useful and how necessary is admonition, because it is needful to arouse the faithful, for otherwise torpor will creep in from the flesh. Though, then, they might not have wanted teaching, yet he says that the goads of admonitions were useful, lest security and indulgence (as it is usually the case) should weaken what they had learned, and at length extinguish it.
He adds another cause why he was so intent on writing to them, because he knew that a short time remained for him. “I must diligently employ my time,” he says; “for the Lord has made known to me that my life in this world will not be long.”
We hence learn, that admonitions ought to be so given, that the people whom we wish to benefit may not think that wrong is done to them, and also that offenses ought to be so avoided, that yet the truth may have a free course, and exhortations may not be discontinued. Now, this moderation is to be observed towards those to whom a sharp reproof would not be suitable, but who ought on the contrary to be kindly helped, since they are inclined of themselves to do their duty. We are also taught by the example of Peter, that the shorter term of life remains to us, the more diligent ought we to be in executing our office. It is not commonly given to us to foresee our end; but they who are advanced in years, or weakened by illness, being reminded by such indications of the shortness of their life, ought to be more sedulous and diligent, so that they may in due time perform what the Lord has given them to do; nay, those who are the strongest and in the flower of their age, as they do not render to God so constant a service as it behooves them to do, ought to quicken themselves to the same care and diligence by the recollection of approaching death; lest the occasion of doing good may pass away, while they attend negligently and slothfully to their work.
At the same time, I doubt not but that it was Peter’s object to gain more authority and weight to his teaching, when he said that he would endeavor to make them to remember these things after his death, which was then nigh at hand. For when any one, shortly before he quits this life, addresses us, his words have in a manner the force and power of a testament or will, and are usually received by us with greater reverence.
14I must put off this my tabernacle. Literally the words are, “Short is the putting; away of this tabernacle.” By this mode of speaking, and afterwards by the word “departing,” he designates death, which it behooves us to notice; for we are here taught how much death differs from perdition. Besides, too much dread of death terrifies us, because we do not sufficiently consider how fading and evanescent this life is, and do not reflect on the perpetuity of future life. But what does Peter say? He declares that death is departing from this world, that we may remove elsewhere, even to the Lord. It ought not, then, to be dreadful to us, as though we were to perish when we die. He declares that it is the putting away of a tabernacle, by which we are covered only for a short time. There is, then, no reason why we should regret to be removed from it.
But there is to be understood an implied contrast between a fading tabernacle and a perpetual habitation, which Paul explains in 2Co 5:1. (154)
When he says that it had been revealed to him by Christ, he refers not to the kind of death, but to the time. But if he received the oracle at Babylon respecting his death being near, how was he crucified at Rome? It certainly appears that he died very far from Italy, except he flew in a moment over seas and lands. (155) But the Papists, in order to claim for themselves the body of Peter, make themselves Babylonians, and say that Rome is called Babylon by Peter: this shall be refuted in its proper place. What he says of remembering these things after his death, was intended to shew, that posterity ought to learn from him when dead. For the apostles had not regard only for their own age, but purposed to do us good also. Though, then, they are dead, their doctrine lives and prevails: and it is our duty to profit by their writings, as though they were manifestly present with. us.
(154) Paul, at the beginning of this chapter, compares our state in this world in a fading body with our state above after the resurrection in a glorified body, and takes no account of the intervening time between death and the resurrection. By keeping this in view, the whole passage, otherwise obscure, will appear quite clear. He speaks of being unclothed and clothed, that is, of being divested of one body, and of putting on another; and consistently with this view he speaks of not being found naked, that is, without a body as a covering. — Ed.
(155) It has been disputed, whether he refers here to what is recorded in Joh 21:18, or to a new revelation. The latter was the opinion of some of the ancient fathers; and not without reason, for in John the manner of his death is what is mentioned, but here the near approach of it, — two things wholly distinct. — Ed.
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, σοφίζεσθαι, 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 in another way; for though Christ has not risen before our eyes, yet we know by whom his resurrection has been handed down to us. And added to this is the inward testimony of conscience, the sealing of the Spirit, which far exceeds all the evidence of the senses. But let us remember that the gospel was not at the beginning made up of vague rumors, but that the apostles were the authentic preachers of what they had seen.
(156) The verb σοφίσω, once used by Paul in 2. i 3:15, means “to make wise,” and in this sense it is used in the Sept.; and it may properly have a similar meaning here, “myths (or, fables) made wise,” or made to appear wise a trade still carried on in the world. The idea of craft and subtlety is what is given to it in the classics. — Ed.
(157) We have the same order as in several previous instances; “power” first, then “coming.” It is the peculiar style of Scripture. — Ed.
(158) Spectators, ἐπόπται, lookers on, inspectors, surveyors — it betokens those who not only see or behold a thing, but who attentively look on. It is more emphatical than αὐτόπται, “eye-witnesses.” — Ed.
17. For he received from God the Father. He chose one memorable example out of many, even that of Christ, when, adorned with celestial glory, he conspicuously displayed his divine majesty to his three disciples. And though Peter does not relate all the circumstances, yet he sufficiently designates them when he says, that a voice came from the magnificent glory. For the meaning is, that nothing earthly was seen there, but that a celestial majesty shone on every side. We may hence conclude what those displays of greatness were which the evangelists relate. And it was necessarily thus done, in order that the authority of that voice which came might be more awful and solemn, as we see that it was done all at once by the Lord. For when he spoke to the fathers, he did not only cause his words to sound in the air, but by adding some symbols or tokens of his presence, he proved the oracles to be his.
This is my beloved Son. Peter then mentions this voice, as though it was sufficient alone, as a full evidence for the gospel, and justly so. For when Christ is acknowledged by us to be him whom the Father has sent, this is our highest wisdom. There are two parts to this sentence. When he says, “This is,” the expression is very emphatical, intimating, that he was the Messiah who had been so often promised. Whatever, then, is found in the Law and the Prophets respecting the Messiah, is declared here, by the Father, to belong to him whom he so highly commended. In the other part of the sentence, he announces Christ as his own Son, in whom his whole love dwells and centres. It hence follows that we are not otherwise loved than in him, nor ought the love of God to be sought anywhere else. It is sufficient for me now only to touch on these things by the way.
18. In the holy mount. He calls it the holy mount, for the same reason that the ground was called holy where God appeared to Moses. For wherever the Lord comes, as he is the fountain of all holiness, he makes holy all things by the odor of his presence. And by this mode of speaking we are taught, not only to receive God reverently wherever he shews himself, but also to prepare ourselves for holiness, as soon as he comes nigh us, as it was commanded the people when the law was proclaimed on Mount Sinai. And it is a general truth,
“Be ye holy, for I am holy, who dwell in the midst of you.”
(Lev 11:44.)
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, searched the Scripture to know whether what he said was true. (Act 17:11)
But in this view there is, first, an inconsistency, because it thus seems that the use of the prophecies is confined to a short time, as though they would be superfluous when the gospel-light is seen. Were one to object and say, that this does not necessarily follow, because until does not always denote the end. To this I say, that in commands it cannot be otherwise taken: “Walk until you finish your course;” “Fight until you conquer.” In such expressions we doubtless see that a certain time is specified. (160) But were I to concede this point, that the reading of the prophets is not thus wholly cast aside; yet every one must see how frigid is this commendation, that the prophets are useful until Christ is revealed to us; for their teaching is necessary to us until the end of life. Secondly, we must bear in mind who they were whom Peter addressed; for he was not instructing the ignorant and novices, who were as yet in the first rudiments; but even those respecting whom he had before testified, that they had obtained the same precious faith, and were confirmed in the present truth. Surely the gross darkness of ignorance could not have been ascribed to such people. I know what some allege, that all had not made the same progress, and that here beginners who were as yet seeking Christ, are admonished.
But as it is evident from the context, that the words were addressed to the same persons, the passage must necessarily be applied to the faithful who had already known Christ, and had become partakers of the true light. I therefore extend this darkness, mentioned by Peter, to the whole course of life, and the day, I consider will then shine on us when we shall see face to face, what we now see through a glass darkly. Christ, the Sun of righteousness, indeed, shines forth in the gospel; but the darkness of death will always, in part, possess our minds, until we shall be brought out of the prison of the flesh, and be translated into heaven. This, then, will be the brightness of day, when no clouds or mists of ignorance shall intercept the bright shining of the Sun.
And doubtless we are so far from a perfect day, as our faith is from perfection. It is, therefore, no wonder that the state of the present life is called darkness, since we are far distant from that knowledge to which the gospel invites us. (161)
In short, Peter reminds us that as long as we sojourn in this world, we have need of the doctrine of the prophets as a guiding light; which being extinguished, we can do nothing else but wander in darkness; for he does not disjoin the prophecies from the gospel, when he teaches us that they shine to shew us the way. His object only was to teach us that the whole course of our life ought to be guided by God's word; for otherwise we must be involved on every side in the darkness of ignorance; and the Lord does not shine on us, except when we take his word as our light.
But he does not use the comparison, light, or lamp, to intimate that the light is small and sparing, but to make these two things to correspond,--that we are without light, and can no more keep on the right way than those who go astray in a dark night; and that the Lord brings a remedy for this evil, when he lights a torch to guide us in the midst of darkness.
What he immediately adds respectingthe day star does not however seem altogether suitable to this explanation; for the real knowledge, to which we are advancing through life, cannot be called the beginning of the day. To this I reply, that different parts of the day are compared together, but the whole day in all its parts is set in opposition to that darkness, which would wholly overspread all our faculties, were not the Lord to come to our help by the light of his word.
This is a remarkable passage: we learn from it how God guides us. The Papists have ever and anon in their mouth, that the Church cannot err. Though the word is neglected, they yet imagine that it is guided by the Spirit. But Peter, on the contrary, intimates that all are immersed in darkness who do not attend to the light of the word. Therefore, except thou art resolved wilfully to cast thyself into a labyrinth, especially beware of departing even in the least thing from the rule and direction of the word. Nay, the Church cannot follow God as its guide, except it observes what the word prescribes.
In this passage Peter also condemns all the wisdom of men, in order that we may learn humbly to seek, otherwise than by our own understanding, the true way of knowledge; for without the word nothing is left for men but darkness.
It further deserves to be noticed, that he pronounces on the clearness of Scripture; for what is said would be a false eulogy, were not the Scripture fit and suitable to shew to us with certainty the right way. Whosoever, then, will open his eyes through the obedience of faith, shall by experience know that the Scripture has not been in vain called a light. It is, indeed, obscure to the unbelieving; but they who are given up to destruction are wilfully blind. Execrable, therefore, is the blasphemy of the Papists, who pretend that the light of Scripture does nothing but dazzle the eyes, in order to keep the simple from reading it. But it is no wonder that proud men, inflated with the wind of false confidence, do not see that light with which the Lord favors only little children and the humble. With a similar eulogy David commends the law of God in Psa 19:1.
(159) Much has been written on this subject; and the difficulty has arisen from a wrong construction of the passage, which is literally as follows: — “And we have more firm the prophetic word,” Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, that is, we have rendered more firm the prophetic word. This is confirmed by what follows; for the prophetic word is compared to “a light shining in a dark place,” and, therefore, not clear nor firm until it be fulfilled; but they were doing well to attend to this light until the full light of the gospel shone in their hearts. AsScott maintains, the reference here is clearly to the experience of Christians to their real knowledge of divine truths; for it was to be in their hearts, and not before their eyes
A great deal of learning has been spent to no purpose on this passage. It has been by most taken as granted, that “the power and coming of our Lord,” mentioned in verse 16. h, is his second coming, when the whole passage refers only and expressly to his first coming. And on this gratuitous and even false supposition is grounded the elaborate exposition of Sherlock, Horsley, and others. — Ed.
(160) There is no command here: the Apostle only approves of what they were doing, “whereunto ye do well that ye take heed.” — Ed.
(161) The Apostle does not speak of the perfect day, but of the dawn of it, and the daystar is that which ushers in the perfect day. The gospel is the dawn and the daystar, compared with the glimmering light of prophecy, and compared too with the perfect day of the heavenly kingdom. Prophecy is useful still; for its fulfillment, found in the gospel, greatly strengthens faith. — Ed.
20. Knowing this first. Here Peter begins to shew how our minds are to be prepared, if we really wish to make progress in scriptural knowledge. There may at the same time be two interpretations given, if you read ἐπηλύσεως as some do, which means occurrence, impulse; or, as I have rendered it, interpretation, ἐπιλύσεως. But almost all give this meaning, that we ought not to rush on headlong and rashly when we read Scripture, confiding in our own understanding. They think that a confirmation of this follows, because the Spirit, who spoke by the prophets, is the only true interpreter of himself.
This explanation contains a true, godly, and useful doctrine, that then only are the prophecies read profitably, when we renounce the mind and feelings of the flesh, and submit to the teaching of the Spirit, but that it is an impious profanation of it; when we arrogantly rely on our own acumen, deeming that sufficient to enable us to understand it, though the mysteries contain things hidden to our flesh, and sublime treasures of life far surpassing our capacities. And this is what we have said, that the light which shines in it, comes to the humble alone.
But the Papists are doubly foolish, when they conclude from this passage, that no interpretation of a private man ought to be deemed authoritative. For they pervert what Peter says, that they may claim for their own councils the chief right of interpreting Scripture; but in this they act indeed childishly; for Peter calls interpretation private, not that of every individual, in order to prohibit each one to interpret; but he shews that whatever men bring of their own is profane. Were, then, the whole world unanimous, and were the minds of all men united together, still what would proceed from them, would be private or their own; for the word is here set in opposition to divine revelation; so that the faithful, inwardly illuminated by the Holy Spirit, acknowledge nothing but what God says in his word.
However, another sense seems to me more simple, that Peter says that Scripture came not from man, or through the suggestions of man. For thou wilt never come well prepared to read it, except thou bringest reverence, obedience, and docility; but a just reverence then only exists when we are convinced that God speaks to us, and not mortal men. Then Peter especially bids us to believe the prophecies as the indubitable oracles of God, because they have not emanated from men's own private suggestions. (162)
To the same purpose is what immediately follows, —
(162) There are in the main three renderings of this passage: — l. “No Prophecy of Scripture is of a private impulse,” or invention; — 2. “No prophecy of Scripture is of self-interpretation,” that is, is its own interpreter; — 3. No prophecy of Scripture is of private interpretation, that is, is not to be interpreted according to the fancies of men, but according to the word of God and the guidance of his Spirit. Now which of these corresponds with the context? Clearly the first, the two others have nothing in the passage to countenance them. The next verse is evidently explanatory of this sentence, which seems at once to determine its meaning; and, as it is often the case in Scripture, the explanation is given negatively and positively. Prophecy did not come from the will of man; it did come from the Spirit of God. Besides, the importance attached to the announcement, “knowing this especially,” is not so clearly borne out as by the first exposition, because the fact that prophecy did not come from man, is everything in the question, while the other expositions contain only things of subordinate importance. Thus what goes before and comes after tends to confirm the same view.
Whether we take the conjectural reading (which only differs from the other in one small letter) or that which is found in all the MSS., it may admit of the meaning that has been given. There is either an ἐκ, “from,” understood, or the word prophecy is to be repeated: “No prophecy of Scripture is from one's own explanation;” or, “No prophecy of Scripture is a prophecy of one's own explanation,” or interpretation, that is, as to things to come.
Calvin has been followed in his view of this passage, among others, by Grotius, Doddridge, and Macknight. — Ed.
But holy men of God spake as they were moved by the Holy Ghost. They did not of themselves, or according to their own will, foolishly deliver their own inventions. The meaning is, that the beginning of right knowledge is to give that credit to the holy prophets which is due to God. He calls them the holy men of God, because they faithfully executed the office committed to them, having sustained the person of God in their ministrations. He says that they were — not that they were bereaved of mind, (as the Gentiles imagined their prophets to have been,) but because they dared not to announce anything of their own, and obediently followed the Spirit as their guide, who ruled in their mouth as in his own sanctuary. Understand by prophecy of Scripture that which is contained in the holy Scriptures.
2Pe 1:1. Through the righteousness of God, and our Saviour Jesus Christ- Through the righteousness of our God and Saviour Jesus Christ-through which, sinful as we are, if we believe, we obtain acceptance with the Father-even through that atonement which our Divine Redeemer has made for the justification of all that yield to be saved by grace. The order of the original words justifies the translation which I have given above. It is observable, that the order in the next verse is different, and determines it to the translation there used.
2Pe 1:2. Through the knowledge of God- By the acknowledgment of God. Doddridge. The word Επιγνωσις, doubtless, sometimes signifies acknowledgment; but as it signifies knowledge in the next verse, and in many other texts of the New Testament, it seems most proper so to understand it here.
2Pe 1:3. According as his divine power- Some would read this verse in a parenthesis, as an incidental thought, and so connect the 2nd and 4th verses. Others would connect this with the foregoing verse;-Grace and peace be multiplied unto you, in or by the knowledge of God, and of Jesus our Lord; according as his divine power hath bestowed upon us all things pertaining, &c. But the salutation being finished in the foregoing verse, the epistle seems to begin here, and the connection to be continued from this to 2Pe 1:5. &c. For there is no reddition till you come to the beginning of 2Pe 1:5. "His divine power having given us all things pertaining to life and godliness, do you therefore, giving all diligence to this very thing, add to your faith virtue." Life and godliness are by an usual figure put for a godly life. God had given them all things pertaining to a godly life: it was not owing to any merit in them, but partly to divine grace: it was the gift of God. Whitby supposes the words to be an hendyades, and understands them of "a glorious and powerful effusion of the Spirit."
2Pe 1:4. Whereby- By means of which; namely, of the illustrious seal of the Spirit set to the declaration of the gospel. By partaking of the divine nature, we are to understand a participation of the divine holiness; or a being holy, as the Lord our God is holy; enjoying such communion with God in his holiness, as, on account of its resemblance of him, derivation from him, tendency towards him, and complacency in him, may be called a divine nature. Thus it will connect with what follows: "That you might be holy as God is holy, having escaped the corruption that is in the world, through lust; that is having renounced, and fled away, with vigour and abhorrence, from all the corrupt principles and practices, which spread and prevail amongthe men of this world, through the power of their depraved inclinations and inordinate affections to carnal things."
2Pe 1:5. And, beside this,- And for this purpose. The apostle's meaning, says Dr. Heylin, in brief is this:-"Whereas God, by giving you the knowledge of Jesus Christ, has given you the means whereby to acquire all the virtues, you must correspond on your part by exerting your utmost endeavours," &c. Faith is the foundation of all religion, and therefore deservedly mentioned first. The word 'Αρετη here translated virtue, is variously interpreted. In some Greek authors, and more especially among the poets, it signifies fortitude, and is often used for military courage; but in prose authors, and particularly among the philosophers, the word signifies virtue, that is, a right moral conduct. As our apostle wrote in a popular stile, in prose, and as a divine moralist, several have been for interpreting the word 'Αρετη here, of virtue in general, or of a wise and Christian conduct; and some have thought that he mentions the first three general duties, of faith, virtue, and knowledge, and afterwards enumeratessuchparticularvirtuesasweremost important in themselves, or nor suited to the state of the persons to whom he was writing. But the apostle seems to have designed an enumeration of several particular virtues; and therefore, as the word 'Αρετη sometimes signifies fortitude, one would so understand it in this verse. In all times and places, persons who would do their duty, have need of fortitude to encounter a variety of difficulties and discouragements: and as it was now a time of persecution, the Christians, to whom St. Peter wrote, had great occasion to add to their faith in the Christian religion,fortitude in the profession of it, that they might not betray the truth, either in their words or actions, but bravely suffer all manner of evils for the sake of Christ, if called thereto. By the word γνωσις, rendered knowledge, the best commentators understand prudence. See 1Pe 3:7. Prudence was proper to go along with fortitude, in order to prevent its degenerating into rashness and folly. Heylin renders it discretion. See Eph 5:15-16; Eph 6:10. &c. Col 4:5 and Parkhurst on the word 'Αρετη .
2Pe 1:6. Temperance- The word εγκρατεια sometimes signifies abstinence from some particular vice, and is used more especially for continence or chastity: but it commonlysignifies abstinence or moderation as to the pleasures and possessions of this life in general; and as there is no restriction of the word in this sense, we may understand it in its most extensive signification. Temperance and prudence are very fit to go hand in hand: the intemperate are commonly, if not always, imprudent. The word 'Υπομονη, which we render patience, signifies bearing the assaults of any evil, more especially of an enemy. In the New Testament it implies a meek and composed enduring of evil, in dependance upon God, and resignation to his will. Ευσεβειαν, godliness, when it is joined with other religious virtues, commonly means a reverence of God, or a fear mixed with love. So it is used 1Ti 6:11 and so it signifies here. This reverence for God is to be manifested and supported by frequent worshipping of him, and such worship produces submission and obedience. Godliness differs from superstition, just as a rational and divine love of a Being of the most perfect moral character, and a fear of offending the most wise and amiable Governor of the world, and most gracious Saviour of mankind, differs from that groundless fear, which arises from supposing that a capricious or weak, a tyrannical or malevolent Being governs the universe; an opinion which leads men to do the most ridiculous things to obtain his favour. Godliness implies our duty more immediately towards God, as temperance and patience denote our duty towards ourselves, and love and charity our duty towards other men. As to the two virtues which are here to join hand in hand, no two things could suit better; for nothing promotes patience under the evils of life, like godliness, or a frequent spiritual worshipping of God, and a steady conviction that perfect wisdom governs the world. See the next note.
2Pe 1:7. And to godliness brotherly-kindness- Or the love of the Christian brotherhood, which is often and earnestly recommended. See 1Pe 1:22. The connection between these two virtues is inseparable, (comp. 1Jn 3:17; 1Jn 4:20-21.) and indeed what can be more properly connected with the love of God, than the love of real Christians, who are formed after the image of that God who made them? He adds, And to the love of Christians,-the love of all mankind. Our first or superlative love is due to God, as the most holy, most amiable, and most beneficent Being. In the next place, we are to love real Christians, as being the most like to God. But there is also a degree of love due to all mankind, as descending all of them from one common Father: having the same human nature, being liable to the same wants and infirmities, and born for the common good. How well may these two virtues go hand in hand, or what more proper to add to the love of the Christian brethren, than the love of all mankind! The apostle begun with faith, as the foundation of all these virtues; and he ends with love, or benevolence, which is the crown or perfection of all. Brekel has attempted to shew, that here is one continued allusion to military affairs: if that be so, we may then consider the apostle as exhorting them, to their faith, or oath of fidelity, to add courage, to courage prudence, and to prudence temperance; that, being continent, sober, and vigilant, they might be always upon their guard against the enemy. To temperance they were to add patience, so as to endure hardship, like good soldiers of Jesus Christ, cheerfully sustaining all the difficulties and fatigues even of a long campaign in this glorious spiritual warfare. Sustine and abstine, "endure and abstain," were the two words under which the ancient philosophers used to comprize all moral virtue. The faithful soldier of Jesus Christ will endure every evil, and every ignominy, rather than betray the truth, act contrary to his conscience, or give up his hope in God his Saviour.
2Pe 1:8. For if these things be in you, and abound, &c.- For your knowledge of our Lord Jesus Christ will not be barren and fruitless, if these virtues take place and improve in you. Heylin. The words make you-neither barren nor fruitless, are, by a meiosis, put for will make you very diligent and fruitful. One grand end of our Christian knowledge andtruth is, that we may be diligent and fruitful, in works of holiness and righteousness. Tit 3:8; Tit 3:14.
2Pe 1:9. And cannot see afar off,- The word Μυωπαζων signifies literally winking, or closing the eyes against the light. The apostle having represented the professed Christian, who is destitute of the graces and virtues of the Christian life, as blind, immediately informs us what sort of blindness that is, and intimates that it is a voluntary blindness. He does not see his way, because he voluntarily shuts his eyes against the light. The Christian religion does so often and so clearly represent the absolute necessity of a holy life unto all that would be saved, and the light of the Holy Spirit is so far given or offered to every man, that whoever can read the scriptures, and does not perceive the nature of the gospel so far, as to press after acceptance with God through Jesus Christ his Son, and holiness of heart and life in consequence thereof, is indeed blind, but wilfully so: blinded by criminal prejudice, by lust, passion, or a love of vice. They must be wilfully blind, who see not that Christianity requires a holy life as necessary to eternal salvation.
2Pe 1:10-11. Wherefore the rather, &c.- The connection seems to be this: "As he who is destitute of the graces and virtues of the Christian life, is voluntarily blind; therefore, my Christian brethren, do you give the more diligence to make your calling and election firm and steadfast, by the exercise and practice of those graces and virtues which I have already enumerated: for, if youperform these things-if you live in the exercise of these graces and virtues, you shall never stumble like the blind man mentioned 2Pe 1:9 but your way shall be made plain, and a wide, smooth, and easy entrance granted you into the everlasting kingdom of our Lord and Saviour Jesus Christ." Those Jews and Gentiles to whom the gospel was preached, were called to come and embrace it; just as all the Roman citizens were called together when it was proposed to levy an army. Then all who were capable of bearing arms were by a public summons called to the standard, and obliged thereupon to appear. Those Jews or Gentiles who under the blessing of God came with well disposed minds, and embraced the gospel, were chosen out from among the rest; and baptism was like the sacramental ormilitaryoathoffidelity;wherebythey obliged themselves to be faithful soldiers under Jesus Christ, the great Captain of their salvation. As they were not in this sense chosen till after they were called, and had embraced that call, it is evident that this text can have no reference to any decrees of God made from all eternity, concerning those particular persons to whom St. Peter is here writing. It is moreover to be observed, that they were not so called or elected; but that if they did not exercise and perform the graces and virtues here recommended, they would stumble and even fall both from their calling and election, or from the happy consequences of both; and if they had so fallen, the fault would have been their own, and not owing to God, nor to any thing in his decrees. Faith was the condition on which they were called into the Christian church, and elected to be of the number of God's people here upon earth. And they were so called and elected, with a view to their obtaining everlasting salvation: for, as Christians, they had all things pertaining to a godly life, and the best advantages for preparing for everlasting life: but the bestowing that life, even upon such as are called and elected, is suspended, upon the condition that they, according to the measure of grace given them, and the opportunities afforded them, do internally and externally exercise these graces and virtues. Otherwise, both their callingand election will prove in vain, and they will finally miss ofa happy immortality. See on 2Pe 1:7.
2Pe 1:12. Wherefore- That is, "Because in this way alone you can have an admittance into Christ's everlasting kingdom." I will not be negligent, by a common figure signifies, "I will make use of the greatest care and diligence." The present truth was, that the practice of the Christian graces and virtues was necessary to make their calling and election firm. They might indeed have said, "We know these things already." St. Peter, therefore, anticipates such an objection, answering it solidly, and by a beautiful gradation declaring that truths, known and firmly believed, should be often called to remembrance, in order to have their proper influences; and that therefore he would put them in remembrance of these things; that he would do it, not once, but always; and that not only during his life, but likewise after his decease; that is, by leaving those two epistles behind him, as their constant monitors. The teachers of the gospel, after St. Peter's example, should often repeat important truths, though well known and firmly believed; that the people may have them continually in remembrance.
2Pe 1:13. Yea, I think it meet- St. Peter accounted it δικαιον, meet, that is, becoming his character and office, as one of the apostles of our Lord Jesus Christ, and proper for them, as professed Christians in such a situation. With great propriety and beauty, he calls his own body a tabernacle: it was not like a house, a firm fixed building, likely to stand for some ages; but a structure comparatively light and weak, and which was shortly to be taken down: like the travelling tents of the wild Arabs, easily set up and easily removed. St. Peter was then in his tabernacle; but he was going to remove; however, as long as he continued in it, he thought it proper to stir up, or rouse his converts; (διεγειρειν .) Christians should be continually excited to look forward to Christ's second coming, and to press on in all Christian experience and holyduties,bywayofpreparation for that day; since, without being frequently put in remembrance, many are apt to be drowsy, or not duly attentive to such important truths. See ch. 2Pe 3:1.
2Pe 1:14. Knowing that shortly I must put off, &c.- Knowing that the laying aside of this my tabernacle approacheth swiftly, in the manner that the Lord Jesus Christ hath made known unto me. Our Lord not only told St. Peter that he was to die a violent death, but also the manner of it: Joh 21:18-19. It is inquired, "How did St. Peter know that he was to die shortly?" Now it is generally agreed, that our Lord, in the place above quoted, foretold him that he was to die a violent death; but because there is no express mention of the exact time, some of the ancients say that St. Peter had about this period a vision, declaring to him that the time was now approaching. Others think that our Lord limited the time so far, as that it was to happen before the destruction of Jerusalem; though St. John was to survive that desolation. St. Peter, therefore, hearing, where he now was, of the calamities coming upon the Jewish nation, and learning from those signs and forerunners, that the destruction of that nation was at hand; he from thence concluded, that the time of his own martyrdom must be very speedily. This may be said with certainty,-that the Lord Jesus had told him that he should die a martyr in his old age; and his being now grown old, might help to determine the time of his martyrdom. But I have no doubt that all these evidences were also accompanied with immediate divine intimations. St. Peter wrote by the infallible inspiration of the Holy Spirit of God.
2Pe 1:15. To have these things always in remembrance.- The things which they were to have always in remembrance, were, the necessity of experiencing and practising the graces and virtues of the Christian life, mentioned 2Pe 1:5. &c. and that if they did so, they should have an abundant entrance into Christ's everlasting kingdom of happiness. More important truths they could not remember; these things St. Peter had preached during his life; and he wrote these two epistles, that the Christians might remember them when he was dead. He thought writing much preferable to oral tradition, for preserving the exact knowledge and remembrance of truths of the last consequence:-and he judged well; for what have we certain from oral tradition? whereas these two epistles of St. Peter's have already continued above 1700 years, and are as able to put us in remembrance of these things, as they were the Christians at that age when they were written, and of all ages since. The note of the Rhemish annotators upon this verse is most curious; for they fancy that St. Peter had intimated to the Christians, "That his care over them should not cease by death; but that by his intercession before God,after his departure, he would do the same thing for them that he had done before in his life by teaching and preaching." Surely it is a sign of a desperate cause, and that men are put to the most wretched shifts to maintain a party or faction, when they make use of such despicable proofs! "I was of opinion, says Dr. Heylin, that probably St. Peter fulfilled this promise, not only by leaving these epistles behind him, but by leaving also some directions with St. Jude, who, in his epistle to the same persons, repeats many things from this, with such a sameness, as I thought difficult to be accounted for any other way, till I saw a more satisfactory solution of the difficulty, in that admirable performance, 'The Use and Intent of Prophesy;' where, in the first dissertation, it is shewn, from some passages quoted from the Apostolical constitutions, that it is highly reasonable to suppose, that the apostles had a meeting upon the extraordinary case of the new false teachers; and that they gave jointly, by common consent and deliberation, precepts proper to the occasion, to be communicated to all churches by their respective apostles and bishops; that accordingly many circular letters were sent for that purpose; and that the second epistle of St. Peter, and St. Jude's epistle, seem to be of this sort, &c."
2Pe 1:16. Cunningly-devised fables,- Sophistical fables. Benson. For there was nothing fabulous, or artfully invented, in the information that we gave you, of the powerful advent of our Lord Jesus Christ; but we ourselves were eye-witnesses of his majesty. Heylin. This epistle of St. Peter was written to support and maintain the hopes and expectations which he had raised by the first; wherein much weight is laid on the expectation of Christ's coming in all his power and glory.
It is very probable, that the distressed Christians conceived at first great hopes from these assurances given them by the apostle; and expected, as it is natural for men in affliction, that every day would bring them deliverance: but when one year after another passed, and no deliverance came; when the scorners began to ridicule their hopes, and asked in mockery, Where is the promise of his coming? (ch. 2Pe 3:3-4.) the hearts of many grew sick; and their hopes, deferred, instead of being any comfort or support to them, became an additional grief, lest they had believed in vain. Many of them, worn out with distress and persecution, began to give way, and willingly listened to the corrupt teachers, who instructed them to keep fair with the world, and to keep their faith to themselves; by means of which wicked doctrine, they were led away, fell from their steadfastness, and denied the Lord who bought them.
2Pe 1:19. We have also a more sure word of prophesy;- It would swell this note into a very considerable treatise, if we were to give the numerous interpretations and different opinions on this much-controverted passage. We shall therefore content ourselves with three solutions; referring those who desire to enter more deeply into the subject, to the larger discussions of Sherlock, &c. I. By the word of prophesy, says Benson, I understand the same thing with what is called, 2Pe 1:20, a prophesy of scripture; that is, those predictions, whether in the Old Testament or New, in which was foretold the power of Christ, and especially his second and glorious appearance; and I apprehend with OEcumenius, that St. Peter first mentions Christ's transfiguration, as an emblem of his coming in power and glory, and then says, Hereby we have the word of prophesy rendered more firm; or in other words, "The prophesy of Christ's coming in power and glory, is confirmed by his transfiguration, and the voice from heaven in his favour." Accordingly, the Vulgate hath rendered the passage, And we have the prophetical word more sure. Now, according to this interpretation, here is no such thing intimated, as that prophesy is a stronger argument than miracles (according to the assertion of a writer, who has taken great pains to shew the absurdity of that argument.) Here is no preference of the one to the other, nor any comparison between them, but a very reasonable assertion; namely, that the one is confirmed by the other. II. Mr. Markland, as we learn from Bowyer's Conjectures, would at the end of the former verse place only a colon: that the beginning of this verse may connect with it, and so lead to the true and obvious sense of a passage which of late (says he,) has exercised in vain the pens of many learned writers: namely, This voice saying, This is my beloved Son, in whom I am well pleased, (taken from Isa 42:1.) we heard in the mount: and we have by that means prophesy, or the words of the prophet; more fully confirmed. Which words, how clear soever a prediction of Christ, were more determinately declared so, when we heard them applied to him by a voice from heaven. The expression in both parts of the sentence is confirmed by the best writers; and the passage of Isaiah is referred to in the margin of some Bibles on Mat 3:17; Mat 17:5 where the same words occur. But the reference being omitted here, the sense has been overlooked. III. Some, says Dr. Doddridge, are of opinion, that the apostle intended no comparison in this place; but that the comparative is used for the positive, or superlative, as is frequent in the New Testament; so that it only signifies a very sure prophetical word. As I must confess myself, says Parkhurst, to be, after attentive consideration, most inclined to this interpretation, I shall beg leave to support it by the remarks of Wolfius: "For my part, observes that learned writer, I am best pleased with those, who think that the word of the prophets, that is, of the writers of the Old Testament, (comp. 2Pe 1:20-21.) is here called firm, or very firm, without respect to that divine voice mentioned 2Pe 1:17-18." For St. Peter in this passage is displaying the supports of the apostles in preaching of Christ as our Lord: these supports or arguments are three. The first is, that they saw the majesty of Christ; the second, that they heard the divine testimony from heaven; the third, that they read the prophetic predictions concerning him; predictions above all exception, and of the firmest or surest kind. That the apostle is heaping up arguments of the same sort, is evident from the expression, Και εχομεν, we have also or moreover: but if he had designed to call this last more firm, in respect to the voice of God which they had heard, he would, I believe, have written εχομεν δε . The apostle does not advance these things, that they to whom he was writing might understand on what proofs or supports they themselves ought to rest; but he is recounting by what arguments the apostles were convinced of the truth of their own preaching; and on this footing the divine voice heard from heaven certainly had the same credit with themselves as the predictions of the prophets: and that the apostle is here speaking of himself and the rest of the apostles, appears also from hence, that at the end of this verse he turns his discourse to those to whom he was writing; To which [word of prophesy] ye do well to attend, as unto a light, &c. Bishop Chandler supposes, that prophesy is called a light shining in a dark place, because it grows gradually brighter as it approaches nearer and nearer to its accomplishment. To the word of prophesy, and especially to the predictions concerning Christ's second coming, they were all to attend. Even common Christians were to read the scripture, and it would be as a lamp to them shiningin a dark place. The light of revelation, even the marvellous light of the gospel, is no more than a lamp or candle in the night, compared with that brightness ushered in by the dawn of the day, or the rising of the sun in all its splendor. We are therefore to attend to the scriptures only till the day dawn, and the sun arise in our own hearts; that is, till the morning of the great day dawn, and Jesus Christ, the Day-star, or the Sun of righteousness, shall arise in all his glory, and give us perfect light, and perfect knowledge. See 1Co 13:9; 1Co 13:13.
2Pe 1:20. Knowing this first,- The apostle here assigns an important reason why they were to attend to the word of prophesy as long as they lived; namely, because it was not of human device, but of divine original. Dr. Mill has in few words given the sense of this place: "In writing this, the prophet did not interpret or explain his own mind, but the mind and will of the Holy Spirit with which he was inspired." This interpretation is agreeable to the usual sense of the word επιλυσις, and is greatly confirmed by the next verse; where it is said, that holy men of God (prophets or men inspired by him,) spake as they were moved by the Holy Ghost.
Inferences.-It is honour enough for gospel-ministers to be, what the apostles counted themselves, the servants of Jesus Christ; and they, who are truly such, cannot but heartily wish, that grace and peace, inclusive of every blessing, may be multiplied to all that have obtained like precious faith with themselves, through the infinite merit of the righteousness of God their Saviour, and through the knowledge of him who has called them by the gospel to a glorious inheritance, and to a free and holy profession of their faith and hope, till, if faithful, they enter with triumph into his everlasting kingdom. How precious are the promises, by which believers are made partakers of a divine nature, in a holy conformity to God, and departure from all the wickedness of this world, which proceeds from the corruption of men's own hearts! But O, of how great concern is it, to give all diligence, by divine assistance, to add to our faith every Christian grace and lively exercise of it! This will make and prove us to be active believers, whose knowledge of our Lord and Saviour is not a lifeless notion, but will produce substantial and assuring evidences of the divine grace from whence it flows, and will, if persevered in, be the infallible means of preserving us from apostacy and falling short of heaven. But he who is destitute of these things, apostatizing from his God, is wandering in the dark, and has forgotten that he was purged from his old sins. What need therefore have believers themselves of being often put in mind of these important things, though they already know them! And what care should Christ's ministering servants take to repeat them on all occasions, that their dear flocks may remember and practise them when they are dead, and gone to heaven; especially considering, that their souls must soon depart from their bodies, which are the frail tabernacles of their present abode! And with what confidence may they recommend and inculcate such things as are founded on the testimony of God himself by his apostles and holy prophets, relating to Christ, whom he declared, with an audible voice from the excellent glory on the mount, to be his beloved Son, in whom he is well pleased; and relating to the divine majesty and power with which he will gloriously appear at his coming to judge the world! These are not cunningly-devised fables, but unquestionable truths, as contained in the infallible word of God, which was written not according to the private will and fancy of men, but by the inspiration of his Spirit; and ought to be attended to as a light, which he has given us to guide us through all our darkness in this world, till, by the rising of the Sun of righteousness upon our souls, we arrive at the unclouded light and glory of the world to come, O may the blessed Author of the holy scriptures lead us into the knowledge of his mind and will in them, and make us wise to our own salvation!
REFLECTIONS.-1st, The apostle, being about to finish his glorious course, addresses his last epistle to his Hebrew brethren, as well as to those Gentile Christians who were among them. We have,
1. The writer: Simon Peter, a servant and an apostle of Jesus Christ. In the dignity to which he was advanced, he did not forget, that his office was not so much to rule, as to serve the meanest member of Christ's church.
2. The persons to whom the epistle is addressed,-to them that have obtained like precious faith with us, and feel themselves interested in the same glorious salvation, through the righteousness of God, or of our God and Saviour Jesus Christ,-his righteous obedience unto the death of the cross, which is the sole meritorious cause of every blessing that we can receive, in time or eternity. Note; Divine faith may well be called precious, seeing that the effects of it are so unspeakably glorious.
3. His apostolical benediction, Grace and peace, with all the blessings of the everlasting gospel, be multiplied unto you, in more abundant manifestations and deeper inward experience of them, through the knowledge of God, as your covenant and reconciled God, and of Jesus our Lord, in all the blessed offices and relations which he bears toward his faithful people.
4. The ground on which he built his confidence that his prayers for them would be heard and answered. According as his divine power hath given unto us freely all things that pertain unto life and godliness, bestowing every blessing and means of grace which can conduce to the furtherance of the divine life in our souls, through the knowledge of him that hath called us to glory and virtue; our acquaintance with Jesus, and acknowledgment of him as the only Saviour of souls, being sufficient, if duly improved, to engage us in the pursuit of glory as our end, and with fortitude unshaken to walk in all his holy ways. Whereby, even through the grace of these Divine Persons, and especially by the seal of the Holy Spirit, are given unto us exceeding great and precious promises, above all our conceptions, as well as all our deserts; that by these ye might be partakers of the divine nature, by the gospel word, and the great and precious promises therein revealed; wherein beholding as in a glass the glory of God in the face of Jesus Christ, you are transformed into the same image, formed anew after the divine likeness in righteousness and true holiness; having escaped the corruption that is in the world through lust, flying from out of the world which lieth in wickedness, as from a city infected with the plague, and renouncing all the corrupt principles and practices, which, through the carnal concupiscence that reigns in every unrenewed heart, defiled in time past your whole body, soul, and spirit. Note; (1.) All that is good in us, comes from the divine power and grace. (2.) The knowledge of God, as he is revealed to us in the gospel of his dear Son, is the grand means of engaging our hearts towards him. (3.) Exceeding great indeed and precious are those promises, that reach to the deeper state of human guilt and misery, and extend to an eternity of glory in the highest, in behalf of all the faithful. (4.) They who, by the transforming vision of God in the gospel, are truly made partakers of the divine nature, will shew it by their deadness to the world, and the subdual of every sensual appetite.
2nd, Because they had already received so much from God, they were bound to make their profiting appear. We have,
1. A golden chain of graces, which we are called to put on. And beside this, or for this cause, seeing that you are partakers of the divine nature, giving all diligence to increase with the increase of God, add to your faith virtue, courage, and boldness in the profession of the gospel; and to virtue knowledge, prudently considering the company, place, and time, when your courage in vindicating the cause of Christ may be most successfully exerted; and to knowledge temperance, keeping your passions and appetites under strict government, and using all the creatures with a holy moderation; and to temperance patience under every provocation, bearing with the injuries, reproaches, and perverseness of others, and meekly submissive under every affliction; and to patience godliness, exercising yourselves in every act of devotion and means of grace, from a principle of love to God, and desire of nearer communion with him; and to godliness brotherly kindness, feeling the tenderest sympathy and compassion towards your fellow-Christians, and ready to every good word and work that may be helpful to them; and to brotherly kindness charity, having your hearts enlarged to all mankind, with universal benevolence to every human creature, and a desire to promote their temporal, spiritual, and eternal welfare, not excluding even your greatest and most inveterate enemies.
2. These graces will adorn our profession, as the want of them must necessarily prove us destitute of true Christianity. For if these things be in you and abound, in lively exercise, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ; but as trees of righteousness, the planting of the Lord, you will be full of life, sap, and fruitfulness, which redounds to his glory. While he that lacketh these things, is blind, whatever pretences to wisdom he may make; and cannot see afar off, at best has but a glimmering and notional apprehension of divine truth, being a stranger to that realizing faith which brings near the distant objects of an eternal world; and hath forgotten that he was purged from his old sins, unfaithful to the grace which he once possessed, and negligent in his application to that Blood which alone can cleanse him from his iniquities.
3. He exhorts all believers to diligence in the Christian course. Wherefore the rather, brethren, considering how many have a name to live who are really dead in trespasses, give diligence to make your calling and election sure, in the lively use of every means of grace, and in the practice of all holy conversation; for, if ye do these things, and perseveringly live in the exercise of the graces above-mentioned, ye shall never fall from Christ and grace, or perish with the world: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ; when at the last, triumphant over death and the grave, you shall be admitted into all the glories of the eternal world, and so shall be for ever with the Lord. Note; They shall shortly enter an eternal world of glory, who now perseveringly walk under the influences of a Saviour's grace.
3rdly, The apostle appears careful to discharge his own solemn trust towards them. Wherefore I will not be negligent to put you always in remembrance of these things, as matters of the last importance, though ye know them in a good measure; and be established in the present truth, fully satisfied in general of the necessity of holiness, in order to an entrance into the kingdom of heaven. Yea, I think it meet, as long as I am in this tabernacle of clay, to stir you up by putting you in remembrance, that your hearts may be suitably affected, and your practice correspondent with your Christian principles. And hereunto I give the greater diligence, knowing that shortly I must put off this my tabernacle of the body, which will be soon silent in the dust, even as our Lord Jesus Christ hath shewed me. Moreover, I will endeavour, both by my labours among you, and by these epistles, which when I am dead will yet speak, that ye may be able, after my decease, to have these things always in remembrance. Note; (1.) Even the truths that we know, we need be often reminded of, and urged to shew their influence on our conduct. (2.) A minister's work is never done till he closes his eyes: his death-bed must be his farewel sermon. (3.) We live in houses of clay, whose foundation is in the dust; but, blessed be God, we need not regret the dissolution of this wretched tabernacle, when we are to exchange it for a mansion of glory.
4thly, We have a reason given for the importunity and seriousness with which he pressed the foregoing exhortations. For we have not followed cunningly devised fables, like the Gentile legends or Jewish traditions, when we made known unto you the power and coming of our Lord Jesus Christ, at the last great day of his appearing and glory, to judge the assembled world. But,
1. We were eye-witnesses of his majesty, on the mount of transfiguration, and attest that of which we have had the fullest demonstration; not only seeing his transfigured body shining in all the brightness of the meridian sun, but hearing the voice of God. For he there received from God the Father honour and glory, who bore the fullest testimony to the transcendent dignity of his divine character as his Son Messiah, when there came such a voice to him from the excellent glory, the bright cloud which overshadowed him, the symbol of the divine Presence, saying, This is my beloved Son, in whom I am well pleased, in his person, offices, and all his undertakings. And this voice, which came from heaven, we heard distinctly and clearly, when we were with him in the holy mount. So that they could not be mistaken themselves in the things which they testified.
2. We have also a more sure word of prophecy, wherein a more direct attestation is borne to the power and coming of Jesus to judgment, than might be inferred from what we saw and heard. Or, We have a most sure word of prophecy, wherein this second appearing of the Lord to judgment is most expressly and repeatedly affirmed; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, (and a dark world indeed would this be without the word of God,) until the day, the great and expected day of our final redemption, dawn, and the day-star arise in your hearts, to shine thenceforward with unclouded lustre on his faithful saints, when the Lord shall be their ever-lasting light, and their God their glory. Knowing this first, that, till the day of Christ appears, we may surely depend upon his prophetic word as our guide; for no prophecy of the scripture is of any private interpretation, is of human invention or composition, but of celestial origin: for the prophecy came not in old time by the will of man; but holy men of God, whom he had sanctified to be instruments in his hands to deliver his messages, spake as they were moved by the Holy Ghost, directing and dictating both the matter and expression. Note; (1.) The scriptures alone are our guide to glory. All our wisdom is comparatively ignorance, and our light darkness, without a divine revelation. (2.) The more diligently we take heed to the word of God, read, mark, learn, and inwardly digest it, the more surely shall we walk in holiness and happiness. (3.) The scriptures carry their own divine authority along with them, and, through the energy of that Spirit who indited them, impress a full conviction of their truth on the consciences of the sincere. (4.) Though the Bible was written by men, we must say, as of the tables which Moses hewed, that the writing was of God. They were but organs and instruments, and did not themselves often comprehend the full meaning of what they delivered. With what sacred reverence and awe then should we open that holy book, where God himself is heard still speaking!
