2 Peter 1

2 Peter 1:3

[a] virtue] The word ἀρετή, virtue, beside the ordinary known notion of it for probity of manners among men, as the generical word that contains all moral and Christian virtues under it, (in which sense it is used Phil. iv. 8,) doth in this chapter signify two things very distant from one another, and both of them differing from this. In this verse it signifies the power of God which he shewed in Christ, especially the miracles which he was enabled to work: and so it is here joined with the glory; whether the descent of the Holy Ghost on him and on the apostles, (which is ordinarily called schechina, and δόξα, glory, see note [c] on Matt. iii.) or whether the glory that shone in his works and doctrine be meant by it. So 1 Pet. ii. 9, ἀρίται καλίσαντος, the virtues (in the plural) of him that called us out of darkness into this great light; that is, his miraculous power, divine actions and words together. But then in the 5th verse of this chapter the word seems to have yet a third notion, and belonging there evidently to men, not God, as here, it cannot yet be fitly interpreted by that word virtue, which is the general comprehensive title of all virtues; for many of them are after named, as continence, patience, &c., and required to be superstructed upon this of ἀρετή, virtue, which would not be so proper: but it seems rather to signify, (in that notion wherein both the Greek ἀρετή and the Latin virtus are often used,) ἀνδρίξασθαι, 1 Cor. xvi. 13, manhood, courage, or fortitude, in adhering to Christ, Matt. xvi. 24, which the Gnostics, against whom he arms them, would so fain rob them of now in time of persecutions; so as in those verses of k Euripides,

Θάρσος δὲ πρὸς τὰς συμφορὰς μέγα σθένει· Ἔστι καὶ πταίσαντ’ ἀρετὴν ἐπιδείξεσθαι θανάτῳ.

“Fortitude is very useful against afflictions; a man may shew virtue in his death.” For there fortitude and virtue are all one. And so to their virtue or courage they must add knowledge, that is, that true Christian knowledge, to which their ψευδώνυμος γνῶσις, knowledge falsely so styled, was opposed; and to that, continence, contrary to their uncleanness and filthiness; and to that, perseverance, &c.; just as, 2 Cor. vi. 6, after patience in afflictions, ver. 4, and purity, is γνῶσις, knowledge: which again that it is set opposite to that pretended of the Gnostics, see the context there, and note [a] on that chapter.

2 Peter 1:4

By which two, as evidences and engagements of the truth of them, huge promises have been made over to us of a most glorious and valuable nature, on purpose to allure and attract you to all divine purity, by receiving the faith of Christ, and forsaking that abominable course of unnatural lusts and other like sins, which through the sect of the Gnostics is now become so common and ordinary among the professors of Christianity: (see note [a] ch. ii.)

[b] corruption] Φθείρεσθαι, corrumpí, signifies sometimes to be debauched to sin, particularly, and in the most eminent manner, to those sins against nature, abominable heathen lusts: so, 2 Cor. vii. 2, οὐδίνα ἐφθείραμεν, we have corrupted no man, seems to relate to those false teachers, the Gnostics, among them, who did thus corrupt and seduce

k In Bellerophon.

2 Peter 1:5

In respect of whom it is necessary that you be very careful and diligent, that constancy, courage, perseverance (see note [a]) be superstructed on your profession of the Christian faith; that knowledge of mysteries be joined to that courage, and that it supplant it not;

[c] knowledge] The true notion of the word γνῶσις, knowledge, in this and many other places, will be best discerned by observing that the word is used 1 Cor. xii. 8, as a peculiar χάρισμα, or gift, of the Spirit, (see note [c] on 1 Cor. i, and note [c] on 1 Pet. iii,) and signifies the understanding of the word of God, that is, the scriptures, in the diviner and more mysterious sublime sense, such as the Judaizing Gnostics pretended to have an abstract of, Rom. ii. 20, called there μόρφωσις γνώσεως, such as to which the Jews pretend in their Cabala. So again, ch. xiii. 2, where πᾶσα γνῶσις, all knowledge, is the same with εἰδῶ τὰ μυστήρια, know mysteries, precedent, and differs from πᾶσα πίστις, all faith, in this, that πᾶσα γνῶσις, all knowledge, is that more subtle mysterious understanding of the Old Testament; and πᾶσα πίστις, all faith, is all kind of Christian faith, even that that hath the gift of miracles annexed to it. So again, ver. 8, where it is mentioned as an extraordinary gift, and joined with tongues and prophesyings: so ch. xiv. 6, revelation, knowledge, tongues, prophecy: and from thence it comes to signify κοινῶς, the more exquisite knowledge of Christ and the mysteries of the gospel, as Col. ii. 3, the hidden treasures of knowledge; which is also intimated by κλείδα τῆς γνώσεως, the key of knowledge, Luke xi. 52, that knowledge which is locked up. So Rom. xi. 33, γνῶσις Θεοῦ, the knowledge of God, of which there was such a βάθος, pro-

2 Peter 1:6

That strict continence be one thing that accompanies that knowledge; then, to that continence, in avoiding the pollutions of the flesh, to which the Gnostics would seduce you under pretence of mysterious knowledge, add a cheerful patience or resolution of bearing whatsoever may fall on you from the enemies of your profession, whether Jews or false heretical Christians: to that patience, piety, and frequenting of the public service of God, not giving over the assembly, as some of the Hebrews did, Heb. x. 15, to avoid persecution;

2 Peter 1:7

Then to your piety, kindness to all your fellow-Christians, (contrary to the fiery contentions and factions among them, caused by the Gnostics;) and to that kindness to your fellow-Christians, perfect charity to all men, even your enemies and persecutors.

2 Peter 1:8

For the practice of these virtues, especially if they be in you in any eminent degree, will render you good and faithful servants of Christ, and such as becomes your Christian profession.

2 Peter 1:9

And he that falls back into any of those sins, contrary to those virtues, is like a purblind man that

2 Peter 1:10

This, brethren, must oblige and engage you to all care and diligence to make God’s mercies in calling you to be Christians, and designing you deliverances, effectual to you. This must be done by your vigilancy over yourselves, that you relapse not into those former sins from which you came out at your conversion to Christ: which if you do, you shall never miscarry, or forfeit that great benefit of being Christians, and of being that remnant that should now be delivered when the rest of the Jews that believe not shall be destroyed.

[d] calling and election sure] What is meant by κλῆσις, calling, hath been said at large, note [c] on Matt. xx, the mercy of God in making them Christians; and so what by ἐκλογή, election, note [c] on 1 Pet. ii, that peculiar favour of being the remnant to whom the promises of deliverance belonged, and in whom they should be fulfilled, when the rest of that people, remaining obdurate in their sins, should be destroyed. All the difficulty remaining is to determine what is meant by Βεβαίων ποιεῖν, to make either or both these firm or sure. And

2 Peter 1:11

For by this means you shall be capable of being the men of which the kingdom of Christ shall be made up, that kingdom which begins in the vengeance executed on the unbelieving, impenitent Jews, and in delivering the believers, and shall last most gloriously for ever in subduing of enemies and delivering of disciples.

2 Peter 1:12

The vastness of your concernments herein makes me thus solicitous to inculcate these things unto you: not that I think you ignorant in this point of doctrine concerning the method that shall be used by Christ in erecting his kingdom here on earth, viz. by coming in vengeance on the obdurate, and delivering the constant, persevering Christians; for I am sure you have been taught it over and over again, and sufficiently instructed and satisfied in the truth of it.

2 Peter 1:13

But I think it not amiss, as long as I live in this world, or in this flesh, to be your remembrancer, and refresh these notions, stir up that knowledge which is already in you;

2 Peter 1:14

Knowing that the time of my dissolution now suddenly approacheth, according as Christ, when he foretold of some that should survive this coming of his to the destruction of the Jews, (which now I speak

[e] coming of our coursed on by Moses and Elias (see note [a] Matt.

Lord Jesus Christ, xvii, and note [c] Luke ix. 31.) when I and James but were eyewitnes- and John were with Christ on mount Tabor, and saw

ses of his majesty. the majesty that was instated on him at his transfigu-

ration, Matt. xvii.

2 Peter 1:16

[e] coming of our Lord] That παρουσία Χριστοῦ, the coming of Christ, signifies the remarkable destruction of the impenitent Jews, and deliverance of the believers among them, hath been often shewed, (see note [b] on Matt. xxiv.) and particularly that it is called his coming with power, Matt. xxiv. 30; that is, as a king or mighty person. Agreeably to that is here the power and coming of our Lord Jesus Christ, δύναμις καὶ παρουσία, in this sense of his coming to discriminate between the persecutors and disciples, so that one should be taken, and the other left, Matt. xxiv. 40, the obstinate obdurate Jews to be utterly destroyed by the Roman eagles, as by Christ’s executioners, and the faithful among them delivered out of that ruin. And to that doth the context here, and almost all the rest of this Epistle, direct those words; see ch. iii. 1 and 4. All the difficulty will be, how that which here immediately follows, but were eyewitnesses of his majesty, can belong to this particularly. To which I answer, that the word μεγαλειότης is there set to express that majesty which was by way of vision represented and instated on Christ at the time of his transfiguration on mount Tabor, at which Peter was present as an αὐτόπτης or eyewitness. This is clear from ver. 17, by the voice that came out unto him from the magnificent glory, (that is, from that splendid cloud, Matt. xvii. 5, Mark ix. 7, and Luke ix. 35, and that glorious appearance of angels, called his glory, Luke ix. 31, 32.) This is my beloved Son, &c., the very passage that is there mentioned. Now this transfiguration was meant by Christ to give Peter and John some image and shadow of (a kind of parable to express) this coming of Christ in this glorious manner against his crucifiers, and for the rescue of all persevering disciples. This appears by these two circumstances: first, by the passage immediately precedent, (with which the story of the transfiguration connects in all the three Gospels where it is mentioned,) viz. that he that will save his life, that is, forsake Christianity, to avoid the present pressures, shall lose it, that is, shall be destroyed in that πανωλεθρής: but he that will lose his life for Christ’s sake, that is, venture the utmost danger rather than fall off from Christ, shall find or save it, that is, be thus delivered at Christ’s coming to execute vengeance on those persecutors: which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews, Luke xvii. 33. And further, that he that shall be ashamed of Christ, of him

HAMMOND ANNOTT. VOL. II. v f

2 Peter 1:17

[f] received] What is meant here by λαβὼν παρὰ Θεοῦ Πατρὸς τιμὴν καὶ δόξαν, receiving from God the Father honour and glory, will easily be guessed both by what hath been said, note [e], and especially by the μεγαλειώτης, majesty of Christ, of which they are said to have been eyewitnesses. For this verse being by the γὰρ, for, annexed as a proof to the former, it must follow that the honour and glory which Christ received here, ver. 17, is that majesty which they saw, ver. 16. That surely signified the dignity royal that there, by way of vision or prophecy, he was instated in, this commission sent him from heaven, as it were by the hands of two great men, Moses and Elias, who also talked

2 Peter 1:19

[g] day star] The word ἡμέρα, day, for Christ’s coming in vengeance on his crucifiers, hath been interpreted formerly; see note [a] on Heb. x. Rom. xiii. 12; and so most particularly here it signifies ἡμέρα διανγάζουσα, the shining forth of that day that had been before but obscurely prophesied of. Then for the word φωσφόρος, that is a known star, which, as a δάδουςχος or harbinger to the day or sun, ushers him into our hemisphere. Proportionable to this are the particular remarkable passages which Christ foretold, as the immediate harbingers before this coming of his, such as are mentioned Luke xxi. 28, which when they begin to appear, then, saith he, Lift up your heads, take comfort, διότι ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν, for, or because, your redemption draweth near. And so the Lucifer or morning star shall signify the immediate forerunners of this day, which till it come they must content themselves with the darker prophecies, and sustain themselves by that means. And if the addition of ἐν ταῖς καρδίαις ὑμῶν, in your hearts, wherein the phosphorus is said to arise, be thought to resist this interpretation, the account of that is ready: first, that the rising of the phosphorus here not being literally to be understood, was by this addition very fitly confined to the metaphorical notation, in our hearts being opposed to in the heavens; secondly, that our hearts being the seat of practical judgment, by which we ponder and consider, this

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