2 Peter 1

Chap. I. Ver. 1—21. The writer, after his apostolical salutation, congratulates all true believers on their privileges, and exhorts to universal obedience.—The Epistle opens with an avowal of some of the most important and consolatory truths of the New Testament. Not only does it contain an express testimony to the divinity of our Saviour, but it attributes our salvation solely to the merits of his righteousness, and the agency of his Spirit, through the instrumentality of faith:— faith, which is rendered precious by its object and its effects; bringing us into a saving acquaintance with ‘‘ exceeding great and precious promises,” and animating us to the observance of every Christian virtue. And in these Peter urges to the utmost diligence and energy, in order that our calling and election may thereby be certified to our own minds, and demonstrated to others; and that finally, we may obtain an abundant —that is, a certain and triumphant admission into the heavenly and everlasting kingdom of our Lord and Saviour Jesus Christ; and thus not only be conquerors, but ‘“‘more than conquerors’’—not only gain a victory, but a triumph also; and be received with the plaudit of our Lord and Master—‘‘ Well done, thou good and faithful servant!

Enter thou into the joy of thy Lord!’ ((Matthew 25:21).) The apostle Peter now enters into his own circumstances and feelings. He was at this time, we suppose, at Rome, with his “beloved brother Paul,” as he calls him, (chap. iii. 15,) “ready to be offered” as a sacrifice for the truth, and waiting for the summons to “put off his fleshly tabernacle,” and put on robes of celestial glory. And the object of the present Chap. I. Ver. 1. Simon Peter.—Simeon seems to have been the Hebrew name of the apostle, and is used here to connect the principles and experience, that the church might always “ have them in remembrance.” At the same time, he takes the opportunity to assure them of the truth and certainty of the important facts on which his faith and principles were built.

For whereas he had informed them of the power and glory which should attend the second coming of the Lord Jesus from heaven, he had himself received a demonstration of it, when he witnessed his transfiguration on the mount, and heard from heaven that important testimony, “This is my well-beloved Son, in whom I am well-pleased.’ This to him was fully satisfactory, but to them he recommends ‘‘ a more sure word of prophecy’’—meaning the evidence arising from the fulfilment of the sacred Scriptures; particularly in reference to Christ’s incarnation and sufferings, death and resurrection; the fulfilment of which was an assured earnest of his second coming, and future glory. In this interesting passage, three things particularly present themselves to our attention:—

1. The nature of prophetic evidence. It was a light (or lamp) shining in a dark (or obscure) place: and dark indeed would the world have been, but for the lamp of divine revelation. We see this in the state of the heathen world, which was like the darkness of Egypt—‘‘ darkness that might be (and must have been) felt.” Even in the Jewish world, it was like a midnight sky, illuminated only by the twinkling of the stars, until at length the Mosaic dispensation was established, with its system of types and emblems, which made the Jewish church Ver. 9. Is blind—i. e. partially so.—Cannot see afar off—Doddridge, ‘fair as the moon:” still, however, it was night till the “ day dawned, and the morning star”

of Christianity arose. 2. We remark the certainty of this evidence. It is more sure than all the lights of the Pagan world—than all the discoveries of human reason and moral philosophy. It is more confirmed, as some render it, because every age increases the weight of evidence, and gives an accumulation of strength, a rag additions to its accomplishment, in one part or 3. The foundation of this evidence lies in divine inspiration; for no prophecy of Scripture is of—‘‘private interpretation,’’ say our translators: but the original is now agreed to mean “impulse, invention, or origin.” This, therefore, amounts to what St. Paul says, that “ All Scripture is given by inspiration of God.” ((2 Timothy 3)

16.) Now, to this word, we are required to yield ourselves implicitly; availing ourselves, in the present state, of all the information and comfort we can derive from it, until the night of mortality shall pass away; until eternity shall dawn, and our mortal powers sink in death. Then Christ, “the morning star, shall arise in our hearts,” and his beams create our everlasting day. c

Notes on the verses

This Epistle was not generally received in the Christian church before the fourth century. There are, however, several probable allusions to it in the Apostolical Fathers; and, from the fourth century, it seems to have been generally received, and read among the other Scriptures; and though its inspiration was at first doubted by some, it was not reckoned among the spurious Scriptures, then too common. The Epistle is, however, so excellent, and (except (2 Peter 2)) so similar in style and spirit to the first Epistle, that we believe it is now almost universally admitted into the sacred canon.—The righteousness of God and our Saviour.—Margin, ‘ of our God and Saviour.” (‘This is certainly the literal and proper rendering of the original, and should have been received in the text: it is an absolute proof that St.

Peter calls Jesus God, in the most proper sense of the term.]—Bagster. So Granville Sharp, Wordsworth, Middleton, and Pye Smith. Ver. 3. To—Margin ‘’ By’—glory and virtue.—If we take the textual rendering, it means that we are called to practise the one, and enjoy the other: if the margin, it may import, that by a display of these in the gospel, we are called to embrace it. Ver. 4. The divine nature.—Doddridge, ‘‘ A divine nature;”’ i. e. the new nature conferred in regeneration. e Ver. 5. Add to your faith virtue.—Doddridge, and many others, take ‘‘ virtue” here in the sense of courage, or fortitude—t Add to, or associate with, your faith, courage to profess it, and knowledge to defend it,”

&c. Ver. 7. Charity.—See note on 1 Peter iv. §. “short-sighted.” But Bochart explains the word here used, (muopazon,) as meaning to wink the eyes against the light—not being able to endure it. He is followed by Macknight. Ver. 10. Make your calling and election sure.—Macknight, ‘‘ firm.” That is, by a holy life demonstrate your calling and election. i Ver. 11. An entrance shall be ministered unto you abundantly—i. e. a free admittance and a hearty welcome. g; Ver. 12. In the present truth—i. e. in that of which he was now treating; namely, that diligence in religion was the way to perseverance: Ver. 13. I think it meet, &c.—This is supposed by some to be a sort of apology for writing again so soon after his first epistle:“i.

e. probably within a year. Ver. 14. Put off this my tabernacle.—Compare (2 Corinthians 5:1-5). Ver. 15. Moreover.—Doddridge, ‘ But.” (Gr. de.) i Ver. 19 A more sure word of prophecy—Or, prophetic word. Some critics think the comparative degree is here used for the superlative, and render it, ‘‘a most sure word,” &c. See Doddridge, &c.—A light—(Gr. ‘a lamp.””)——In a dark place. —Some have supposed this an allusion to the lamp (or candlestick) which was burnt in the holy place: but the word (awchmero) strictly means a filthy, as well as dark place—“ a dark hole—a cellar.” Such is this world without divine revelation—The day star.—(Gr. Phosphoros.) By this name, the Greeks meant the planet Venus, or the morning star—a name which our Lord appropriates to himself, (Revelation 22:16). a Ver. 20. Private interpretation.—Owen and Doddridge, “ impulse.” Macknight, “invention.” Hammond thinks this has a reference to the word given at starting in the Olympic games. They did not speak of their own accord; they did not “ run without being sent.”—See (Romans 10:15).: Ver. 21. Spake as they were moved.—Doddridge, ‘borne on,” or carried beyond themselves by the influences of the Holy Spirit.