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2Pe_1:1-11
1Simon1 Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through2 the righteousness of God and our Saviour Jesus Christ: 2Grace and peace be multiplied unto you through the knowledge of God, and of Jesus3 our Lord, 3According as his divine power hath given unto us all things4 that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:5 4Whereby are given unto us exceeding great and precious6 promises; that by these ye might be partakers7 of the divine nature, having escaped8 the 5corruption that is in the world through lust. And besides this,9 giving all diligence, add to your faith virtue; and to virtue, knowledge; 6And to knowledge, temperance; and to temperance, patience; and to patience, godliness; 7And to godliness, brotherly kindness; and to brotherly kindness, charity. 8For if these things be in you,10 and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.11 10Wherefore the rather, brethren, give diligence12 to make13 your calling14 and election sure: for if ye do these things, ye shall never fall: 11For so an entrance15 shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
A Servant and Apostle of Jesus Christ.—The same designation is used by St. Paul, Rom_1:1; Tit_1:1; and St. James also calls himself a servant of Christ, one of the highest titles of honour, 2Pe_1:1; cf. Gal_1:10. The former denotes his relation of dependence; the latter, the dignity of his office.
To them that have obtained like precious faith with us: ôïῖò ëá÷ïῦóé sc. ÷áßñåéí ëÝãåé . ëáã÷Üíù =I obtain by lot, by fortune, by Divine appointment, or by inheritance, cf. Luk_1:9; Joh_19:24; Act_1:17. The word excludes all personal agency and merit.—Faith may here be taken objectively or subjectively, either as a cycle of truths believed, or as a definite disposition of faith; the former agrees better with ëáã÷Üíù and ἰóüôéìïò , and accords with ðáñïýóῃ ἀëçèåßᾳ , 2Pe_1:12, cf. Judges 3. Every faith and every construction of the truths of faith are not of equal value; there are inadequate and adequate, light and weighty representations of the Divine truths. But Peter here assures his readers that the faith, which in the dispensation of God was communicated to them, is equal in value and weight to that confessed by him and the other Apostles, cf. Act_11:17; Act_15:9; Act_15:11. The consideration of these passages seems to convey the idea that Peter is here addressing Gentile Christians.— ἡìῖí , elliptically for ôῇ ἡìῶí ðßóôåé , Winer, 6 ed., p. 645, equal in value to our faith. [Hornejus: “Dicitur fides æque pretiosa, non quod omnium credentium æque magna sit, sed quod per fidem illam eadem mysteria et eadem beneficia divina nobis proponantur.” The references to Acts are hardly necessary; whoever they were, Jewish or Gentile Christians, their faith, says Peter, is equally precious in the sight of God with his (Peter’s) faith and that of the other Apostles.—M].
In the righteousness of our God and Saviour Jesus Christ.—This clause also favours the objective construction of faith. Its centre and foundation are in the righteousness of God. Gerlach and Dietlein maintain that “our God and Saviour Jesus Christ” are here intimately connected, so that Jesus is called God. But seeing that the Petrine doctrine calls Jesus Lord, but in no other place except this, God, the former is more correctly applied to the Father. But what is the righteousness of God and that of the Saviour? We must here distinguish two subjects. So Huther, äéêáéïóýíç derived by Aristotle from äß÷á , äé÷Üæåéí , to divide in two equal parts, to appoint to each his own. äßêáéïò , one who sustains a right relation to others, who is just what he ought to be. öַãִּé÷ applied to the judge or king who protects and administers justice, hence frequently used of the judicial acts of God as evidenced in the salvation and reward of the godly, and in the punishment of the ungodly. This is often expressed by the terms öְãָ÷ָä , öֶãֶ÷ , which sometimes denote truth and goodness. Here it is clearly not to be taken, as in Rom_1:17, in the sense of righteousness which comes from God and is valid before Him, i. e., imputed righteousness; this, to say nothing of its being an essentially Pauline idea, is impossible on account of the following êáὶ óùôῆñïò . It is rather to be taken as an attribute of God, as it occurs in Rom_3:25-26, descriptive of the judicial activity of God. The manner how Peter understood its manifestation in the centre of our faith, viz., in the work of redemption, is not further indicated in our passage. But we may doubtless infer from 2Pe_2:1, where the term “to buy” is used, that his conception is the same as in Rom_3:25, that Jesus satisfied the justice of God, which demands the death of the sinner, by paying a sufficient ransom for all mankind. This required Jesus to be perfectly sinless and holy. This is the äéêáéïóýíç óùôῆñïò ; so that the word bears a double sense, applicable to the righteousness of God and to the holiness of Jesus. That our passage is closely connected with the doctrine of Paul, seems almost unmistakable, and is not surprising in consideration of the passage 2Pe_3:15. Huther takes äéêáéïóýíç =the conduct corresponding to His holiness, which makes no difference between the one party and the other; de Wette incorrectly=grace and love. [Winer, p. 142, has fully shown that ôïῦ èåïῦ êáὶ óùôῆñïò I. x. may be grammatically rendered “of our God and Saviour Jesus Christ”; Bp. Middleton, p. 595, also asserts that “this passage is plainly and unequivocally to be understood as an assumption that Jesus Christ is our God and Saviour.” The ostensible design of the Epistle to refute the errors of those who separated Jesus from Christ, and denied the Lord that bought them, and rejected the doctrine of His divinity, supports this construction. See more in Wordsworth.—M.]
2Pe_1:2 contains the salutation of blessing, as 1Pe_1:1; but further specified by ἐí ἐðéãíþóåé , a stronger expression than the simple ãíῶóéò , and of frequent occurrence in this Epistle; 2Pe_2:20. Paul often uses it, especially in, the Epistle to the Colossians, 2Pe_1:9-10; 2Pe_2:2; 2Pe_3:10; also Rom_1:28; Rom_3:20; Rom_10:3; Eph_1:17; Eph_4:13; Php_1:9; 1Ti_2:4; 1Ti_6:20; Tit_1:1; Phil. 6; Heb_10:26.—It deserves to be particularly noticed because of the tendency to false gnosis, which was then beginning to appear. The word denotes acknowledgment, a knowledge which enters into an object and takes affectionate cognizance thereof; which is not satisfied with a merely outward relation to it, but seeks to enter into and to lay hold of that object. The verb is also found in the Gospels; e. g., Mat_7:16; Mat_11:27; Mat_14:35; Mar_2:8; Luk_1:4. Calov defines it correctly as “practical, confiding knowledge=faith.” He adds, that it contains a gentle caution against their forfeiting grace and peace by sins against their conscience or by apostasy. The gifts of God presuppose not only a vessel to receive them, but an advance on our part. ἐí ἐðéãíþóåé , it is the medium and vehicle of the multiplication of grace, ôïῦ èåïῦ êáὶ Ἰçóïῦ ; Ἰçóïῦ does not require the Article, because the Father and the Son are one in Essence.
2Pe_1:3. Here begins the Epistle proper, which, as Roos observes, may be compared to a stream which is wide and deep at its very source. In this it resembles the first Epistle. 2Pe_1:3-4, show what God does for believers, 2Pe_1:5-8, what they are expected to do. Gerlach: “The beginning of the Epistle is peculiarly full of fire and life, and translates us forthwith into the whole plenitude of Gospel grace.”
Forasmuch as His Divine power hath given us all things; ὡò — äåäùñçìÝíçò . Grotius connects ὡò with the preceding, and explains that he did not value that knowledge so highly for nothing, forasmuch as it is the means whereby the Divine Power communicates all things to us; but it is better to connect ὡò with Calov with what follows. ὡò is not pleonastic, but denotes here, as frequently elsewhere, a well founded assurance; so De Wette, Dietlein, Huther. One might therefore translate: “Assured that the Divine Power has given us all things, strive,” cf. 1Co_4:18; Act_27:30; Winer, p. 639.— äåäùñçìÝíçò , from the Middle äùñÝïìáé , not as if the perf. passivi were used instead of the perf. activi. Winer, p. 277. So LXX Gen_30:20. áὐôïῦ refers both to èåïῦ and Ἰçóïῦ .
His Divine Power.—The Holy Ghost is not any more referred to here than in Eph_1:19, although the Holy Ghost is described as “power from on high,” Luk_24:49; cf. Act_1:5, and He is usually the medium whereby God bestows grace. Which are (necessary) for the (true spiritual) life, which is planted through regeneration, for the life emanating from God, and for the evidences of the same, for the exhibition of godliness. Gerlach: “The Divine Power has given us all things necessary for regeneration and holiness, so that the Christian has no excuse.” Bengel: “Look, it is not only by piety that we attain life, the Divine glory brings life, the Divine power godliness, to the one is opposed destruction, to the other lust (2Pe_1:4.)”
Through the knowledge, of Him that called us.—Here, as in 2Pe_1:2, believing knowledge is the medium of the attainment of the Divine communications of life.
That called us, cf. 1Pe_2:9; 1Pe_1:15; 2Pe_1:10. The calling of God is the temporal fulfilment of the pre-temporsl. [eternal—M.] act of election. The end of the calling is not indicated here; where it is not mentioned, as in 1Pe_2:21; 1Pe_3:9, we may supply it, as importing eternal salvation and glory, 1Pe_5:10; cf. 1Th_2:12; 1Ti_6:12; 2Ti_1:9; Heb_9:15.
By His glory and virtue.— äéὰ äüîçò êáὶ ἀñåôῆò . [The reading ἰäßᾳ äüîῃ êáὶ ἀñåôῇ given in Appar. Crit., which see, is the most authentic. ἴäéïò =suus is peculiar to Peter; cf. 2Pe_2:22; 2Pe_3:3; 2Pe_3:16-17; 1Pe_3:1; 1Pe_3:5. Athanasius, Dialog, de Trin. ,1:164, cites this passage as from “The Catholic Epistles.”—M.] Peter, who often uses the word glory, connects it elsewhere with êñáôüò , 1Pe_4:11; 2Pe_1:11, here with ἀñåôÞ . So Paul also praises the glory of the grace of God, Eph_1:6; cf. Act_7:2; Rom_1:23; Rom_2:7; Rom_1:2; Rom_9:4; Rom_15:7; 1Co_2:8; 2Co_3:18; 2Co_8:23; Php_1:11; Col_1:11. On glory see the note on 1Pe_1:7. äé ’ ὦí shows that äüîá and ἀñåôÞ must not be reduced to one idea and rendered “glorious power.” Respect being had to the above mentioned connection, and to the derivation of ἀñåôÞ (from ἀíÞñ or ἄñçò , like virtus from vir), which denotes primarily manhood, strength, valour, we cannot, with Bengel, refer ἀñåôὴ to the moral attributes of God, but rather adopt the exposition of Roos, that “God calls us by means of a glorious, great, rich and wonderful grace, which is worthy of His Divine Name, and by a mighty energy, because His call is powerful and also a drawing, which renders our coming to Christ possible, Joh_6:44; cf. 1Pe_2:9.”— äüîá ; connect with the brightness with which God shines in the hearts of those whom He wakens, 2Co_4:6. Others refer äüîá and ἀñåôÞ to the manifestation of the glory and moral perfection of God in the Person of Christ. Joh_1:14; Act_2:22; Act_10:38. Huther refers äüîáé to His Being, ἀñåôÞ to His acts.
2Pe_1:4. Through which He hath given unto us the greatest and (most) precious promises.—Through which, i. e., His glory and Divine power.— ἐðáããÝëìáôá properly, promises, which, although they are gifts per se, are the more precious because their bestowal involves also the bestowal of part of the promised riches. Thus we read in Act_2:33, “having received from the Father the promise of the Holy Ghost,” i. e., the Holy Ghost who had been promised. Hence Gerhard understands it of the promised riches themselves, i. e., redemption and atonement, adoption, union with God, the gift of righteousness and eternal life. Only it should be remembered that these are likewise the earnest of still greater riches to come.— äåäþñçôáé , again Middle, to be joined with êáëÝóáò .
That by means of these ye might become partakers of the Divine nature.—It is incorrect to construe with Roos and al.: “The sum-total of what is contained in the great and precious promises of God, is that we may become partakers of the Divine nature.” ἵíá rather intimates that the reference is to the end contemplated in those glorious attributes and promises of God.— äéὰ ôïýôùí refers both to äüîá and ἀñåôὴ and to ἐðáããÝëìáôá . [But it is doubtful whether there is such a double reference; ôïýôùí seems to point to ἐðáããÝëìáôá as the nearest noun. See Winer, p. 170. ἵíá is telic, and the end proposed in’ these promises is their becoming partakers of the Divine nature.—M.]
Partakers of the Divine nature; öýóéò , the Being, the Essence proper, cf. Rom_11:24; Eph_2:3; Jam_3:7, from öýù , as it is with God from all eternity, and comprises all His perfections. “What is the Divine nature?” asks Luther. “Eternal truth, righteousness, eternal life, peace, joy, delight, and whatsoever good may be named. Hence he, who becomes a partaker of the Divine nature, is wise, righteous and omnipotent against the devil, sin and death.” Calvin aptly compares the incarnation of Christ. As His human nature partook of the Divine, so believers are to become partakers of the Divine nature.—The reference, consequently, is not only to a moral resemblance, to an ideal communion, but to a veritable communion of being, which begins here below in our regeneration, 1Jn_1:3, but will be consummated hereafter. Cf. Rom_8:29; Joh_17:21. This involves the glorification of the body, Php_3:21, seeing God and sharing in His glory, 1Co_13:12, and increasing resemblance to Him, 1Jn_3:2. “When He shall appear we shall resemble ( ὅìïéïé ) Him.” “This does not mean that the partakers of the Divine nature shall be exactly like (i. e., equal to) God. God reserves to Himself His Person, although He shares with us His nature. As the sun reflects his image in a clear lake or a dew-drop and yet remains the sun, so also does God remain as He was and as He is, although He has made men partakers of His nature.” Zeller’s Biblisches Wörterbuch. [Origen, in Levit. Hom. 4, cites this passage as from a genuine writing of Peter, also Athanasius, c. Arian. Orat. 2. 1. 133. Wordsw.—M.]
Having escaped from the corruption, etc.— ἀðïöõãüíôåò , not in a preceptive sense, as Calov takes it, “only ye shall escape,” for it is immediately connected with the preceding clause and not with the following Imperative: it rather means after, on the supposition that, ye have escaped. The Aorist, which denotes an action merely as a past event (Winer, pp. 290. 291) forbids the rendering, “if ye escape forthwith.” Bengel: “There is an antithesis between partakers and escaping, and also between Divine nature and corruption in lust. This escaping denotes not so much our duty as a Divine benefit which accompanies the communion with God.”
ôὴí öèïñÜí (cf. Rom_8:21; Gal_6:8; Col_2:22; 2Pe_2:12; 2Pe_2:19) not Active, but Passive, not only moral, but physical corruption. Here we meet again the antithesis between the perishable and the imperishable which is deeply rooted in the Apostle’s soul. Cf. 1Pe_1:4; 1Pe_1:7; 1Pe_1:18; 1Pe_1:23-25; 2Pe_3:10, etc.—Corruption reigns in the world and penetrates it in all its parts; its source and strength lie in the anti-divine lust which excites the wrath of God and ruins human nature, in soul and body. Cf. Eph_4:22. Roos: “There lies a corruption in the lusts common to the world. The old man through lusts corrupts himself in error, so that he grows worse and worse. The carnal lusts war against the soul, which thereby is increasingly enfeebled and darkened. It grows in wickedness, becomes more like the devil, and inclines to hell. Through many of these lusts the naturally good condition of the body also is ruined.” [Calvin: “Hanc non in elementis quae nos circumstant, sed in corde nostro esse ostendit, quia illic regnant vitiosi et pravi affectus, quorum fontem vel radicem voce concupiscentiae notat. Ergo ita locatur in munda corruptio, ut scimus in nobis esse mundum.”—M.]
2Pe_1:5. But for this very reason—knowledge.— êáὶ áὐôὸ ôïῦôï äὲ begins the apodosis. áὐôὸ ôïῦôï used adverbially, it is just therefore—wherefore I exhort you, it is for this very reason, on this very account, see Winer, p. 155.— êáὶ as God does His part, so do ye yours, äὲ is added, because the positive side of their escape is now made prominent, [ ôïῦôï äὲ óð . ðáñåéóåíÝãêáíôåò stands parallel to ὡò ðÜíôá . äåäùñçìÝíçò , etc., and 2Pe_1:4 is an explanatory relative clause to the words äéὰ äüîçò êáὶ ἀñåôῆò , so Winer.—M.]
All diligence.—Cf. 2Pe_1:10; 2Pe_1:15; 2Pe_3:14. A very comprehensive term. Use with all earnestness the energies of faith which have been bestowed upon you for your holiness.—Luther:—“Ye have a goodly heritage and a good field, take care that you suffer no thistles and weeds to grow in it.”— ðáñåéóåíÝãêáíôåò ( ἅðáî ëåã .) denotes bringing in something along with one, quietly and without ostentatious display.— ἐðé÷ïñçãåῖí , a word peculiar to Paul, 2Co_9:10; Gal_3:5; Col_2:19, to furnish, supply. Generally the reference to the chorus is entirely ignored. The word is often used of expenses that are incurred, and denotes here that we must be prepared to incur expenses in order to furnish this garland of virtues. The furnishing on our part corresponds to the furnishing on God’s part, 2Pe_1:10. “The gifts of God are followed by our diligence, our diligence is followed by the entrance into the kingdom.” Dietlein gives the ungrammatical rendering: “leads in the dance.”— ἐí ôῇ ðßóôåé . Faith, which leads the chorus, identical with the practical knowledge of 2Pe_1:2-3, is the root of those virtues, love, its crown, ends it. Augustine: “Faith is the root and mother of all virtues.” It appears here as a gift of grace, Joh_6:29; Eph_2:8-9.— ἀñåôÞí , manly, decided conduct before the three enemies of our salvation, and readiness to good works. It corresponds to the ἀñåôὴ of God, 2Pe_1:4, which energetically repels all evil. De Wette and Huther are too general in rendering “moral fitness.” of the seven fruits on the tree of faith this is the first and the best, cf. Php_4:8. It must be coupled with ãíῶóéò , which is different from ἐðßãíùóéò , of which it is the fruit, cf. 1Pe_3:7; Php_1:9; a wise demeanour with a ready perception of what is useful or harmful, of what is to be done and to be avoided, cf. Ecc_8:9. It preserves us from indiscreet zeal and exaggerations. Luther:—“Prudence is the eye of all virtues, without which virtue easily degenerates into faults.” Calov:—“It leads and moderates all virtues, so that in the practice of it we err neither by doing too much nor too little, nor stray from the right goal.”
2Pe_1:6-7. And in knowledge—love.— ἐãêñÜôåéá , abstinence from the lust of the world, self-control. “It abstains from the evil it knows to identify, and in Christian liberty steadily bridles the desires, 1Pe_4:8; Gal_1:22.” Richter. ὑðïìïíÞ , endurance, perseverance under abuse, want, troubles, dangers and sufferings. “Self-government accustoms men to be hard to themselves, and thus to endure sufferings.” Ph. M. Hahn.— ôὴí åὐóÝâåéáí , the disposition in which the consideration of God controls the whole life, in which He is held in supreme honour, whereby His approval is sought, and the doing of which things constitutes its own happiness.— öéëáäåëößá , 1Pe_1:22; Rom_12:10; 1Th_4:9; Heb_13:1; Gal_6:10.— ôὴí ἀãÜðçí , love in general, universal kindness toward all men. Bengel:—“Each of these several steps begets and facilitates the next; each next tempers and perfects the preceding.”—Gerlach:—“The import of this scale of Christian graces may be still more appreciated by considering it in an inverted order, and by acquiring the conviction that each successive step necessarily presupposes the one which precedes it.”
2Pe_1:8. For if these things are in you, etc.— ὑðÜñ÷åéí , to lie under, to be taken for granted, to be truly subsisting, to be at one’s command, like a property. If these qualities have become your inward property, cf. Act_3:6.— ðëåïíÜæïíôá , and if by daily practice they multiply, Rom_5:20; Rom_6:1; 2Th_1:3, they will not suffer you to appear as unworkful [ ἀñãüò = ἄåñãïò .—M.] and unfruitful; they will exhibit themselves in all manner of good works, and impel you to an ever growing, profound, comprehensive and thorough knowledge of Jesus Christ. Thus there is an admirable fitness, in that the knowledge of Christ, which consists of different gradations, is first described as the source and afterwards as the fruit of those virtues. [Christ is the Author and Finisher of our faith.—M.]
2Pe_1:9. For he to whom these things—not seeing afar off.—Supply before ãÜñ the thought, ‘strive so much the more earnestly after these things, for—otherwise you go in the direction of relapse and blindness.’ Huther:—“A negative illustrative explanation of the preceding verse. He is blind while he thinks after the manner of those false teachers, that he has light; he knows neither himself, nor God, nor Christ; he is in the darkness, 1Jn_2:9; 1Jn_2:11; Rev_3:17; Pro_4:19.”— ìõùðÜæùí from ìýùø , one who is near-sighted and obliged partly to shut his eyes in order to see objects at a distance. Such an one accordingly is blind both in regard of the present and of the future; he intentionally shuts the eyes of his spirit against the light, wherever it is disagreeable to him. Grotius, falsely:—“He is blind, or if not wholly blind, short-sighted.” Huther:—“He only sees that which is near (earthly things), not that which is distant (heavenly things).” [Fronmüller’s view is the reproduction of that of Suidas: “Itague ôõöëὸò ìõùðÜæùí is dicitur qui idea cæcus est, quia sponte claudit oculos, ut ne videat, aut qui videre se dissimulat, quod vel invitus cernit.”—M.]
Having placed in forgetfulness the purification of his former sins.—This describes the way in which that getting blind is brought about. Bengel notes the fitness of the term ëÞèçí ëáâὼí as expressive of that which man willingly suffers, that which he wishes for, cf. Rom_5:19. An example is found in the wicked servant, Mat_18:28.— ôïῦ êáèáñéóìïῦ ôῶí ðÜëáé áὐôïῦ ἁìáñôéῶí .—Winer inclines to the interpretation, “purification of sins=putting away of sins, removal of sins,” p. 200. But one can hardly say: êáèáñßæïíôáé ἁìáñôßáé . Sins are puified=removed. Translate, rather, “the purification of their sins, i. e., of their guilt, which takes place in justification,” cf. Psa_51:4; Exo_29:36-37; Heb_1:3; Heb_9:22-23; 1Jn_1:7. It emanates from the blood of Christ by means of faith, Rom_3:24-25. [Oecumenius:—“ êáὶ ãὰñ êáὶ ïὖôïò ἐðéãíïὺò ἑáõôὸí äéὰ ôὸ êáèáñèῆíáé ôῷ ἁãßῳ âáðôßóìáôé , ὅôé ðëÞèïõò ἁìáñôéῶí ἐîåðëýèç äÝïí åἰäÝíáé ὅôé êáèáñèåὶò êáὶ ἁãéüôçôá ἔëáâå , íÞöåéí ἵíá äéáðáíôὸò ôçñῇ ôὸí ἁãéáóìüí , ïὖ ÷ùñὶò ïὐäåὶò ὄøåôáé ôὸí êýñéïí , ὁ äὲ ἐðåëÜèåôï .”—M.]
2Pe_1:10. Wherefore the rather, etc.— óðïõäáóáôå âåâáßáí .—Lachmann’s reading (see Appar. Crit.) is only in apparent conflict with Paul, who also insists upon a faith evidenced by love and good works. “Peter desires that our calling and election should be also secure with us and not only with God, and that we should make it thus secure by good works.” Luther.—Our calling becomes secure, sure and certain, if it leads to the issue which is desired.—Brethren.—This address is not found in the first Epistle; but we have its equivalent: Beloved, 2Pe_2:11. [Bengel: In priore epistola nunguam, in altera semel hanc appellationem Petrus adhibet: ex quo gravitas hujus loci apparet.—M.]
Your calling and election sure.—The calling is placed first with reference to ourselves, who become first conscious of our calling, and afterwards of our election. ἐêëïãÞ denotes not the worthiness and distinction conditioned by our our own doings, nor our entering here in time into communion with God, but as usual, the eternal purpose of God, cf. 1Pe_1:1; 1Pe_2:4; 1Pe_2:6; 1Pe_2:9; Act_9:15; Rom_9:11; Rom_11:5; Rom_11:7; Rom_11:28; 1Th_1:4. Those who consider themselves elect are still liable to stumble and fall. Huther applies it to the separation of the called from the world and to their translation into the kingdom of God, in which their calling is instrumental.—Augustine:—“Even for perseverance in obedience you must hope in the Father of Light, and implore Him in daily prayers; but in doing so you must have the assurance that you are not excluded from the election of His people, because it is God Himself who enables you to do so.”
For if ye do these things, if ye exhibit these qualities (2Pe_1:5, etc.), ye shall never stumble.— ïὐ ìὴ ðôáßóçôå .— ðôáßåéí , to strike the foot against a stone, to stumble, to fail, to come to grief. The figure is taken here, as in 1Co_9:24, from those who, at the games, run within the course. Tossan:—“James (2Pe_3:2) says, indeed, that we all fail or stumble in various ways; but Peter here refers to a stumbling which denotes a man’s keeping down, or his falling wholly away from the grace of God, or forfeiting it,” cf. Heb_12:13.—The Intensive ïὐ ìÞ with the Conj. Aor. is used when something is to happen at an indefinite period, or very rapidly, see Winer, p. 528.
For thus shall be richly furnished to you, etc.—Richly corresponds to ðëåïíÜæåéí , 2Pe_1:8, and is the antithesis to 1Pe_4:18, “that ye may enter not as from shipwreck or a fire, but as it were in triumph.” Bengel.—“But those who enter otherwise (although we ought not to despair of the weak) will not pass on thus joyously, the door will not be open as wide for them, but it will be narrow and hard to them, so that they struggle and would rather be weak all their life than die once.” Luther.—Huther understands the rich fulness of future felicity.— ἐðé÷ïñçãçèÞóåôáé corresponds to 2Pe_1:5. If ye richly contribute, furnish forth those virtues, God also will furnish you a richly opened entrance into His kingdom. Roos thinks that this entrance begins already here upon earth. “The state of grace builded upon the foundation of the calling and election of God becomes more and more immovable, so that the danger of losing it is continually lessening. One enters also further and further into the eternal kingdom of our Lord and Saviour Jesus Christ, so that one receives more and more richly the Spirit who rules all things therein, and through this Spirit one obtains more and more fully the knowledge of the Father and the Son and the capacity of acting in all cases more and more in conformity to the laws which are valid in that kingdom.”— âáóéëåßáí is connected with the synoptical sayings of Christ, and is not found in the first Epistle, which describes eternal life by the figure of an inheritance, 1Pe_1:4; 1Pe_3:9; 1Pe_3:7.
2. As in Paul, so here, the atonement whereby the justice of God was satisfied, and justification by faith in the free grace of God in Christ, are represented as the centre of the Christian faith.
3. An essential moment of faith is knowledge, to which peculiar prominence is given in the second Epistle of Peter, doubtless, among other reasons, because the Apostle had to deal with an intellectual tendency which attached a very great value to knowledge, although it was only onesided and theoretical. He, therefore, vindicates the claims of vital, practical knowledge, 2Pe_1:2-6; 2Pe_1:8; 2Pe_2:20; 2Pe_3:18; the beginning, progress and completion of which should be duly distinguished from one another, 2Pe_1:3; 2Pe_1:8. “He opposes to the falsely celebrated knowledge of those false teachers the true knowledge.” Besser. Cf. Rev_2:24; 1Jn_2:23; Joh_17:3.
4. The wakening of a sinner from spiritual death and the communication of a new life to him require on the part of God the same putting forth of power as the resurrection of Christ from the dead, Eph_1:19-20. Hence every thing is here referred back to the Divine Power. “In conversion, justification, and the first bestowal of grace, grace alone works for and in us sinners. But afterwards we are bound and able to coöperate, not in our own strength, but in the strength of God by grace.” Richter. Our confessions teach rightly: “That as those who are physically dead cannot of themselves and of their own strength reanimate their dead bodies and restore them to life, so also those who are dead in sins cannot of their own strength achieve their spiritual and heavenly righteousness and spiritual life, unless the Son of God deliver them from the death of sins and quicken them,” 2Co_3:5; 1Co_2:14; Joh_15:5; Php_2:13; Formula Concordiæ. Müller, p. 590.—Confess. Aug., Art. 2, 18.
5. How lofty the vocation of us poor, sinful men! The kingdom of God, communion with God, His glory and actually participation in His Nature are all held out to us. While pantheism dreams of a God, who as the universal Spirit of the world is ever engaged in an incessant alternation of ebb and flow, now distributing and again gathering Himself, now scattering in innumerable drops and again flowing back into an ocean, Holy Scripture makes us acquainted with the living, personal God, eternally exalted above His creatures, and yet so condescending to those who love Him as to make them partakers of His Being. The Triune God wills to dwell in His elect, to make them one spirit with Him, and yet to make them personally different from Him.
6. “Corruptible and perishable lust often commends itself as a thing permitted, and wicked men often turn and twist the commandments of God until they think that they have found a warrant for the gratification of that lust; because then this perverted dogma of Christian liberty constitutes the whole of their Gospel, which they are minded and ready to practise.” Roos.
7. Doubts of one’s calling and election to eternal life are best overcome by giving all diligence in furnishing those virtues (2Pe_1:5), and warring against the opposite sins. “Although all the rest (2Pe_1:5, etc.,) flows from faith in the grace of God in Christ, it attains only gradually the control of man’s doing and not-doing through proof.” Gerlach. “On the seven-fold tree of faith one part grows out of the other; the first contains the germ of the second, the second enables the third to come to a healthy growth, and all of them together are consummated in love.” Besser.—Good works are indissolubly united to the true knowledge of Jesus Christ, so that knowledge also must be denied to the idle and unfruitful.
8. Those who forget the principal article of the forgiveness of sins through the blood of Jesus, lack the most efficient incentive to holiness, the Spirit, who teaches men to abhor sin as the greatest evil, takes flight, and relapse inevitably ensues.
9. The election of believers is forever objectively secure; but they must become more and more firmly established in it, so that nothing shall be able to upset their being sealed with the Holy Spirit.
10. “The seven-fold furnishing forth of virtue on the part of believers will encounter in the eternal kingdom of Jesus Christ, the riches of which are unfathomable, a seventy times sevenfold furnishing forth of glory. As on the arrival of a welcome guest with numerous attendants, we throw open the folding door of the house, so likewise a rich entrance into the hall of heaven awaits those who arrive there with the retinue of honest works of faith, Rev_14:13.” Besser.
2Pe_1:7. Glorious fruits on the tree of faith.—The gifts of God and the fidelity of man must go hand in hand.—The cycle–life of Christianity which begins and ends with the knowledge of Jesus.—The straight way to the heavenly Zion.—The great blindness of those who forget the purification from their former sins.
Starke:—The Apostles have no privileges over other believers, either in salvation or the appointment of it, but they are all alike loved by God in Christ, and regarded, as it were, as one, Rom_3:29-30; Gal_3:28; Eph_4:5.—The omnipotence and might of God is as evident in the kingdom of grace as in the work of creation and the kingdom of nature. The same power wakens, enlightens, quickens; cleanses, sanctifies, strengthens, confirms, and keeps the sinner unto salvation.—Nobody can be right in complaining of his inability to do good; is it not given to him of God? Piety is not impossible in the power of God. Use it with all diligence and earnestness, Php_4:13.—To receive in faith according to the Gospel, and to give in love according to the law, must ever go together in the Christian life, so that receiving may truly promote giving, and the giving truly evidence the receiving.—False conceit, to hanker after sinful desires, and yet to imagine that one is the child of God! The two cannot exist together. If you desire the latter, you must let go the former, Eph_5:1.—The regenerate must faithfully use all the powers of grace they have received, and be very diligent in good works, and thereby prove their new birth, Tit_2:14.—The golden chain of virtue is man’s most becoming ornament; let no one sever its links; who wants one, shall have them all, Jam_2:10.—Although godliness begins at once with faith, it does not truly evidence itself in its proofs until it endures; then it is not confined to good motions and resolutions, but the practice of good becomes a continual and blessed habit, Tit_3:14.—How very different is genuine Christian love from merely natural love! Who knows this truly but those who are born of God?—The more a believer grows in holiness, the more vanish the obstacles to true enlightenment, and the clearer grows his knowledge of spiritual and heavenly things, Rom_12:2.—Those who have received gifts from God and do not use them faithfully, are worse off than if they had received nothing at all, for they only increase their condemnation, Luk_12:47-48.—Godliness does not merit eternal life, but it belongs to the order of salvation.—Shameful deceit, if thou leadest a godless life, and yet fanciest to be saved at last. Art thou sure that thou wilt be converted on thy dying bed? Depend not on the case of the dying thief; it may happen to one, but the most are lost, Sir_18:22.—To live a truly godly life belongs to a happy, as well as to a joyful death. For although a joyful readiness to die is purely of God’s grace, it can only happen to those who, because of an unblemishable life, have a good conscience, Pro_14:32.
Lisco:—The heavenly possessions of the Christian.—The communion of faith of Christians: 1. Its foundation; 2. Its effect.—The most precious jewel of the members of the Kingdom.—The final aim of the members of the Kingdom.
Bek:—Of true enlightenment.—How faith evolves a whole garland of virtues.
Gerok:—The Divine garden of a Christian heart; 1. With its heavenly nurture; 2. Noble plants; 3. Its glorious prospects.
W. Hofacker:—The most necessary and important prayers.
Scheffer:—Man glorified into a Christian.
H. Rieger:—If God sends rain and fruitful seasons from heaven, the husbandman also does not fail in diligence, and thus the expected harvest is attained. So, likewise, if God accords to us in various ways His Divine power, and man gives all diligence, that which is proposed in the heavenly calling is also attained.—The diligence we use, impels us more and more to the knowledge of our Lord Jesus Christ, to make a good use of all the treasures it contains on all occasions, and to overcome thereby remaining obstacles.—There is no want of occasions to stumble. Unless the heart increasingly enters into purity, and the eye into simplicity, we shall stop here and there to our hurt, take a wrong view of things, make not the proper use of the power contained in our heavenly calling against those things, and this occasions stumbling, inward uncertainty, entanglements in lust and complaisance, outward stumbling and laying hold of something which weakens the hope of our calling.
[2Pe_1:1. The Divinity of Christ the beginning and end of this Epistle, cf. 2Pe_3:18.
2Pe_1:5-8. Three figures suggested by the Apostle’s language:
1. The chain or garland of Christian virtues.
2. Faith, the foundation of the Christian life, has been laid by God; on that foundation let Christians rear the superstructure, taking care that each succeeding virtue rests firmly in and on the one preceding it.
3. The tree of the Christian life bearing sevenfold fruit, of which the last kind, charity, is the most precious and perfect.—M.]
[2Pe_1:9. Ungodliness the cause of spiritual blindness; godliness opens and perfects spiritual vision. (See Wordsworth).
2Pe_1:11. “According to our different degrees of improvement of the grace of God here, will be our different degrees of participation in His everlasting glory hereafter.”—Bp. Bull.
The Christian’s triumphal entry into the everlasting Kingdom of our Lord and Saviour Jesus Christ.
The things, not seen, are eternal. Life there is everlasting, Luk_10:25; the inheritance is everlasting, Heb_9:15; the house and the tabernacles are everlasting, 2Co_5:1; Luk_16:9; the glory is everlasting, 2Ti_2:10; salvation is everlasting, Heb_5:2; and so is the kingdom of the King eternal, 1Ti_1:17.—M.]
[Sermons on this Section:
2Pe_1:1. Simeon, C.: Every thing needful provided for us. Works, XX., 286.
2Pe_1:5-7. Beveridge: The Chain of Christian graces. Works, VI., 274.
Lenfant: Les engagements de la foi. Sermons, I.
Warburton: The edification of Gospel righteousness. Confirmation. Works, IX., 163.
2Pe_1:7. Zollikoffer: Whether or not Christianity be favourable to patriotism? Sermons on the Evils of the World, II., 243.
2Pe_1:10. Bp. Hall: Good security; or, the Christian’s assurance of heaven. Works, V., 570.
2Pe_1:11. Bp. Bull: The different degrees of bliss in heaven answer to the different degrees of grace here. Works, I., 168.
Jay, W.: Happiness in death. Works, IX., 411.—M.]
Footnotes:
Title. [steph. åðéóôïëç ðåôñïõ êáèïëéêç äåõôåñá elz ðåôñ . ôïõ áðïóô . åðéóô . êáè . äåõôåñá : åðéóôïëç êáèïëéêç äåõô .— ôïõ áãéïõ áðïóôïëïõ ðåôñïõ G. al.— ðåôñïõåðéóô . â ’ C:— ðåôñïõ åðéóô . äåõôåñá Cod. Mosq. ðåôñïõ â . A. B. Cod. Sin—M.]
2Pe_1:1. Lachmann, Tischend. Ed. 7, reads Óõìåὼí with A. G. K. and the majority of Codd., cf. Luk_3:30; Luk_7:40 : Rev_7:7; Act_15:14; Heb. ùִׁîְòåï .
[German: …. in the righteousness of our God, and of the Saviour Jesus Christ.—M.]
2Pe_1:2.[ åἰò äéêáéïóýíçí ô . êõñßïõ . Cod. Sin.—M.]
[3] 2Pe_1:2.[ ἰçóïῦ ÷ñéóôïῦ Á . Cod. Sin. al.—M.] Tisch. omits ôïῦ èåïῦ êáὶ Ἰçóïῦ .
[German: Grace and peace happen to you more and more richly, in the knowledge of God and of Jesus our Lord.
Translate: Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord.—M.]
[4] 2Pe_1:3. [ ôὰ ðὰíôá Á . Cod. Sin.—M.]
2Pe_1:3.[* ðñὸò ôὸí èåüí êáὶ (* * improb. ô . è . ê ., Tisch.) æùὴí Cod. Sin.—M.]
[5] 2Pe_1:3. [ ἰäßᾳ äüîç êáὶ ἀñåôῇ A. C. Cod. Sin.—M.] Lachm. Tisch.
[German: Forasmuch as His divine power hath given us all things which are necessary for life and godliness, through the knowledge of Him that called us by His glory and Divine virtue.
Translate: …. By His own glory and virtue.—M.]
[6]2Pe_1:4. [ ôßì . ἡìῖí êáὶ ìÝãéóô . B. Cod. Sin. al. Rec. ἡìῖí before êáὶ ôßìéá , with Cod. Mosq., Cod. Angel. Rom.; ìÝã . êáὶ ôßìéá ἡìῖí A. B. C.—M.]
[7]2Pe_1:4. [ öýóåùò êïéíùíïὶ Cod. Sin.—M.]
[8] 2Pe_1:4. [ ôὴí ἐí ôῷ êὸóìῳ ἐðéèõìßáí Cod. Sin.; ôῷ before êüóìῳ A.B.Cod.Angel. Rom.; ἐðéèõìßáéò êáὶ