2 Peter 1

INTRODUCTION TO II PETER

I.

THE RECIPIENTS.

This letter is addressed to them that have obtained a like precious faith with us (2 Peter 1:1). More specifically, it was intended for the same people as was I Peter; i.e., the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1), for Peter himself states in 2 Peter 3:1, This is now, beloved, the second epistle that I write unto you.

II.

PLACE OF WRITING.

It is not known. Among places conjectured have been Rome, Egypt, Palestine, and Asia. Perhaps he is still in Babylon (1 Peter 5:13).

III.

TIME OF WRITING.

It is generally accepted that second Peter was written toward the end of the first century, and is one of the latest New Testament books. How do we arrive at such a conclusion?

a.

Peter speaks of his death as near, 2 Peter 1:14-15.

b.

Apparently, most or all of Paul’s epistles had already been written, 2 Peter 3:15-16.

c.

Paul’s Epistles had existed long enough to be perverted, 2 Peter 3:16. His letters cover the years between 62 A.D. (I Thes.) to 66 A.D. (II Tim.).

d.

Heresies dealt with in the epistle did not become a real problem until the latter part of the first Century. (Compare the book of Jude, where there are many parallels to this book in thought and language.)

Thus the date has been set at about 66 or 67 A.D., perhaps even later.

IV.

THE HUMAN AUTHOR AND THE GENUINENESS OF THE BOOK.

No book in the entire New Testament has had its genuineness questioned more than the second epistle of Peter. It is placed among the seven books called The Antilegomena, or disputed books, about which certain questions arose which prevented them from being received into the canon until a later date, At the core of these disputes concerning the epistle’s authenticity lies this question: Is the Apostle Peter its true author?

Some have rejected this book as the work of Peter because of statements made by early Church Fathers. So Eusebius says, One epistle of Peter, called the first, is acknowledged. This the presbyters of ancient times have quoted in their writings, as undoubtedly genuine, But that called his second, we have been informed by tradition, has not been received as a part of the New Testament, Nevertheless, appearing to many to be useful, it hath been carefully studied with the other Scriptures.[36]

[36] Eusebius, Ecclesiastical History, lib. ii.c.3, (about 325 A.D.)

Again, Eusebius states: Among the contradicted [books] but yet well known to many [or approved by many], are that called the Epistle of James, and that of Jude, and the second of Peter, and the second and third of John. [37]

[37] Ibid, lib. iii.c.25.

Origen is the first writer to mention II Peter by name, about 240 A.D.[38] Later, he quotes 2 Peter 1:4, partakers of the divine nature, and labels it Scripture. But he adds: Peter has left one acknowledged Epistle, and perhaps a second, for this is contested.

[38] In his Homily on Joshua; also in his 4th Homily on Leviticus 13:1-59 th on Numbers.

Jerome, though including it in his Vulgate Version, knew of the scruples which many entertained concerning it. His own uncertainty, he said, stemmed from a difference in style from I Peter. The book is not mentioned in the writings of Tertullian, Cyprian. Clement of Alexandria, Muratori’s Canon, or the older (Peshitta) Syriac Version (the later Syriac has it). This is not to say these sources did not know of the bookonly that they did not mention it by the name as a part of Scripture.

Over against these statements, which may seem weighty against our acceptance of this book as the inspired work of Peter, we would submit both external and internal evidences in favor of its acceptance as the genuine work of the inspired aposle whose name it bears.

1. EXTERNAL EVIDENCE.

a. Traces of acquaintance with it appears at a very early date. Hermas, who flourished about 140, is best known for the book we call The Shepherd of Hermas. In Vision 3:7 we have They have left their true way (Cp. Pet. 2 Peter 2:15 where it is closely parallel in the Greek) and in Vision 4:3, Thou hast escaped this world (Cp. 2 Peter 2:20). In Similes 6:4 we have luxury in the day. luxuriating with their own deceivings; (Cp. 2 Peter 2:13 in the Greek). Clement of Rome, whose Epistle to the Corinthians (96 A.D.) is one of the most valuable works of the early church, may allude to it in 7:9 and 10. Concerning Noah’s preaching and Lot’s deliverance, he said, the Lord making it known that he does not abandon those that trust in Him, but appoints those otherwise inclined to Judgment (Cp. 2 Peter 2:5-9). Irenaeus (died about 192) uses the phrase the day of the Lord is as a thousand years as does Justin Martyr (100-165)a statement we immediately connect with 2 Peter 3:8. Hippolytus (3rd Century), in The Antichrist, seems to refer to 2 Peter 1:21 in these words: The prophets spoke not of their own private [individual] ability and will, but what was [revealed] to them alone by God.

b. Though there were scholars of the early church who rejected it, other learned men, of equal ability, accepted it. Among these were Firmilian of Caesarea in Cappadocia (died, 264),[39] Athanasius (293-373), Epiphanius (315-403), Cyril of Jerusalem (315-386),[40] Rufinus (345-410), and Augustine (354-430).

[39] This evidence is found in his Epistle ad Cyprian, where he speaks of Peter’s Epistles as warning us to avoid hereticsan admonition which occurs in the second letter. Note that Cappadocia is one of the countries addressed in both epistles (1 Peter 1:1, 2 Peter 3:1), and it is certainly striking that from this country we have the earliest decisive testimony. Internally, it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose custody it ought to have been found.Tregelles.

[40] who enumerates seven Catholic General Epistles, including II Peter.

c. It is included in the Sinaitic MS. (350), The Alexandrian (450)and the Vatican (325-350), or in all the big 3 manuscripts. Let us remember that the scholars and teachers of the fourth century, when the canon of the New Testament was fixed, had, in many ways, more evidence to go upon than we now possess. It was only as a result of careful examination that any writing was admitted as part of the canonical Scriptures.

d. The Antelegomena (disputed) books are to be carefully distinguished from those regarded as Spurious and false. The former designation merely separated them from the Homologoumenathose books universally accepted as canonical, By the middle of the fourth century, all of the Antelegomena books were accepted as canonical.[41] Included among the Spurious were The Gospel of Peter, The Apocolypse of Peter, and The Acts of Peter, but not the second epistle of Peter! Now to say a book is pseudopigraphal or spurious is one thing, and to say it is contested is another. To know that a book was carefully examined by the most critical scholars shortly after it was written, and then accepted as genuine, is reassuring evidence in favor of its authenticity.

[41] These include: II Peter, James, II and III John, Jude, Hebrews and Revelation.

2. INTERNAL EVIDENCE.

a. The direct claim of Peter’s authorship, 2 Peter 1:1.

b. He states he had already written to the same people he was now addressing2 Peter 3:1.

c. The author mentions that he, along with the other apostles, was one of the eyewitnesses of Christ and with Him on the mount of transfiguration, 2 Peter 1:16-18.

d. The writer was apparently an older man, and expecting death soonappropriate for Peter, 2 Peter 1:13-14.

e. Although there is considerable difference in style, yet there is also considerable similarity between this epistle and I Peter. There are a good number of words and phrases common to both epistles, but rarely or never found in other New Testament books.[42] Also, words and phrases employed in both epistles are also found to be similar to those used by Peter in the Book of Acts.

[42] See the New Bible Commentary, p. 1143, for a comprehensive list of these similarities. Also, the International Standard Bible Encyclopedia, Vol. IV, pp. 2355-2356.

BIBLIOGRAPHY

Here is a partial list of the works used:

I. LEXICONS

1. A Greek-English Lexicon of the New Testament, by C L. W. Grimm. Translated from the German, revised and enlarged by J. H. Thayer. American Book Co., New York.

2. A Manual Greek Lexicon of the New Testament, by G. Abbott Smith. Charles Scribner’s Sons, New York. 1953.

3. A Greek-English Lexicon to the New Testament, by Thomas Sheldon Green. 24th Edition. Samuel Bagster & Sons Limited, 80 Wigmore St., London.

4. The Analytical Greek Lexicon. Harper and Brothers, New York.

5. The Vocabulary of the Greek New Testament, illustrated from the Papyri and other non-literary sources, by J. H. Moulton and G. M. Milligan. Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan. 1959.

6. A Greek-English Lexicon, by Henry G. Lidell and Robert Scott. A New Edition, revised and augmented throughout, by Henry Stuart Jones and Roderick Mckenzie. Unabridged edition of 1940, reprinted, 1958. OXFORD, at the Clarendon Press.

7. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. A translation and adaptation of Walter Bauer’s Greek-German Worterbuch. Fourth Revised and Augmented Edition. By Wm. G. Arndt and F. Wilbur Gingrich. The University of Chicago Press, Chicago, Illinois. 1952.

8. An Expository Dictionary of New Testament Words, with their Precise Meanings for English Readers. By W. E. Vine. Oliphants Ltd., London, Edinburgh. 1953 Ed.

9. Word Studies in the New Testament. By Marvin R. Vincent. Volume I. Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan.

10. The Interlinear Translation of The Greek New Testament (Greek-English New Testament Lexicon section). George-Ricker Berry. Wilcox and Follett Co., Chicago. 1954.

11. A Pocket Lexicon to the Greek New Testament, by A. Souter. OXFORD at the Clarendon Press, London. 1918 Ed. Reprinted, 1953.

II.

COMMENTARIES

1. The Pulpit Commentary. Edited by H. D. M. Spence and Joseph S. Excell. Vol. 50, Funk & Wagnalls Co., New York.

2. A Commentary on the Holy Scriptures: Critical, Doctrinal and Homiletical, with Special Reference to Ministers and Students. By John Peter Lange, Translated from the German and edited by Philip Schaff. New York: Charles Scribner’s Sons, 1915.

3. The New Bible Commentary, Davidson, Stibbs, and Kevan. Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, 1953.

4. Bible Commentary, by E. M. Zerr. Vol. Six, Mission Messenger, 7505 Trenton Ave., St. Louis 14, Missouri. 1954.

5. Ellicott’s Commentary on the Whole Bible, Vol. VIII. Edited by Charles John Ellicott. Zondervan Publishing House, Grand Rapids, Michigan. 1954.

6. Barnes-’ Notes on the New Testament, James-Jude. Edited by Robert Frew. Baker Book House, Grand Rapids 6, Mich., 1951.

7. A Critical, Experimental and Practical Commentary on the Old and New Testaments, by Jamieson, Fausset, and Brown. Vol. VI. Wm. B. Eerdmans Publishing Co., Grand Rapids, Mich. 1948.

8. The Interpretation of The Epistles of St. Peter, St. John and St. Jude, by R. C. H. Lenski. The Wartburg Press, Columbus, Ohio. 1945.

9. A Commentary on the New Testament Epistles of Peter, John, and Jude. Gospel Advocate Co., Nashville, Tenn. 1958. By Guy N. Wood.

10. A Commentary and Exposition of the Epistles of James, Peter, John and Jude, by N. T. Caton. Gospel Light Publishing Co., Delight, Arkansas.

11. The People’s New Testament with Explanatory Notes, by B. W. Johnson. Vol. II.

12. The Apostolical Epistles, by James Macknight. A New Edition. Baker Book House, Grand Rapids, Michigan. 1949.

III.

OTHER BOOKS USED (partial list)

1. Illustrations of Holy Scripture, by George Bush. J. B. Lippincott & Co., 1865.

2. A Manual of Church History, by Albert Henry Newman. Vol. I. The American Baptist Publication Society, Philadelphia. 1953.

3. The Life and Works of Flavius Josephus. Translated from the Greek by William Whiston. Standard Edition. The John C. Winston Co., Philadelphia.

Also the following: The Encyclopaedia Americana, The Encyclopaedia Brittanica, several atlases, The International Standard Bible Encyclopaedia, The Schaff-Herzofi Encylopaedia of Religious Knowledge, Chamber’s Encyclopaedia, and six or seven different translations of the New Testament.

QUESTIONS OVER CHAPTER I

How does Peter’s description of himself in the salutation differ from that found in the first letter?

To whom is this epistle addressed (using the terminology of 2 Peter 1:1)?

Look at 2 Peter 1:1. Who does the us refer to?

Do you remember another possible translation of the phrase in the righteousness of our God and the Saviour Jesus Christ?

The word knowledge (epignosis) appears in 2 Peter 1:2-3; 2 Peter 1:8. Do you remember its significance? How does it differ from the knowledge (gnosis) of 2 Peter 1:5-6?

What has God’s power granted unto us?

Through what do we become partakers of the divine nature?

In what way do we become partakers in the divine nature? (i.e., how should we be like God?)

From what must we escape if we are to be partakers of the divine nature?

The various attributes of 2 Peter 1:6-7 are to be added for this very cause. For what very cause?

What is the meaning of virtue (2 Peter 1:5)?

(Note: In a sense, all of these graces may be thought of as virtues in our terminology, But the apostle obviously has a particular one in mind, as he lists it separately.)

What is meant by patience (2 Peter 1:6)?

Carefully distinguish between the graces of brotherly kindness and love.

Why do you suppose love is placed at the end of the list? Does any other New Testament writer do this?

These traits are not simply to be ours, but also must _____________ (?)

If so, then we will not be _________________ or ___________________ unto the knowledge of our Lord Jesus Christ.

The man that lacks these things is spiritually ______________________ (?)

Does he see anything?

What has he forgotten?

What is our calling and election?

What is the eternal kingdom of our Lord and Saviour Jesus Christ?

Is it ever necessary to remind someone of that which they already know?

In what city was Peter’s tabernacle located?

Did Peter ever intend to stop working in God’s vineyard?

He was going to stir them up by __________________________ (?)

Where did Jesus signify that Peter’s death would be swift?

He wanted them to remember these things even after his ___________________ (?)

What great event is being described in 2 Peter 1:16-18?

To whom, then, does the we refer in 2 Peter 1:16?

Through what two basic avenues had testimony concerning the deity of Christ been brought to their minds?

Explain, in the context, the phrase, and we have the word of prophecy made more sure (2 Peter 1:19).

How is Bible prophecy to be heeded?

When did the day dawn?

Who or what is the day-star?

How does it arise in our hearts?

What is the Roman Catholic view of the phrase no prophecy of Scripture is of private interpretation?

Carefully define the word interpretation.

Give a satisfactory explanation of the meaning of 2 Peter 1:20-21, keeping the whole context in mind.

2 Peter 1:1-2

**I.

INTRODUCTION AND GREETING 2 Peter 1:1-2

CHAPTER I

2 Peter 1:1-2 Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ: Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord;

Expanded Translation**

Simon Peter, a servant (bondman, slave) and apostle (commissioned messenger sent forth with orders) of Jesus Christ, to those having obtained an equally precious faith with us, in the righteousness of our God and Saviour Jesus Christ. Grace, favour, and blessing be upon you and peace be increased and multiplied as you acquire a full and accurate knowledge of God and of Jesus our Lord.

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Simon Peter, a servant and apostle of Jesus Christ

(See 1 Peter 1:1.) This inscription varies from that of the first letter in two particulars:

1. He adds his original name, Simon (John 1:40-42).

2. Besides verifying his apostleship, he adds that he is a servant (doulos) of Jesus Christ.

What is a doulos? This word normally means a bondman, a slave, one who sustains a permanent servile relation to another. (But it sometimes indicates subjection without the idea of bondage.) Jesus employs this very word when he said to his apostles, … whosoever would become great among you shall be your minister (diakonos); and whosoever would be first among you shall be your servant (doulos). (See Matthew 20:20-28, also Luke 22:24-27). We become great in God’s eyes when we forget our own glory and become servants!

It is significant that most of the epistles were written by men who chose to wear the title of servant: Romans 1:1, James 1:1, Jude 1:1, etc. They were bondmen and slaves of Christ, happy and joyous that they could maintain such a relationship!

to them that have obtained a like-precious faith with us

The word obtained (lagchano) means to obtain by lot. They had been allotted a faith that was just as precious and valuable as the apostle’s (if that is who is meant by us).[43]

[43] I have a hard time believing that the us here refers to the Jews generally, as some assert. Peter’s first epistle was largely to Jewish Christians and this epistle was to the same group (1 Peter 3:1).

What is the faith here spoken of? I would refer it to the life of faith, or the Gospel with all its privileges (as in Galatians 1:12), It cannot be subjective (belief), for it is given to us by God.[44]

[44] A careful examination of Eph 2:8 will also reveal that the gift of God in that passage is not faith, but salvation, Belief is something we must exercise after the evidence is presented.

in the righteousness of our God and the Saviour Jesus Christ

Or, our God and Saviour Jesus Christ. Christ is God; Acts 20:28 (some MSS), John 1:1; John 10:30, 1 John 5:20. In the realm or sphere of his righteousness (not our own merit) we have obtained our salvation.

grace to you and peace be multiplied

A repetition of 1 Peter 1:2.

in the knowledge of God and of Jesus our Lord

The word knowledge (epignosis) is a very important word in this second epistle, occurring again in 2 Peter 1:3; 2 Peter 1:8, 2 Peter 2:20, and the verb (epiginosko) in 2 Peter 2:21. It will be worth our time to notice a quote from Trench concerning it:

Of epignosis, as compared to ginosis.(knowledge), it will be sufficient to say that epi must be regarded as intensive, giving to the compound word a greater strength than the simple possessed. a deeper and more intimate knowledge and acquaintance. St. Paul, it will be remembered, exchanges the ginosko, which expresses his present and fragmentary knowledge, for epignosomai, which would express his future intuitive and perfect knowledge (1 Corinthians 13:12). It is bringing me better acquainted with a thing I saw before afar off.[45]

[45] Trench, Synonyms of The N.T., p. 285. See also Lightfoot’s commentary on Colossians 1:9.

It is thus more than knowledge; it is a precise and correct knowledge. It is more than acquiring a bundle of facts and placing them in the memory; it is understanding those facts and their relation to one another. It denotes exact or full knowledge, and expresses a greater care and concern on the part of the knower.

2 Peter 1:3

**II. THE CHRISTIAN’S GROWTH, 2 Peter 1:3-21

1. Exhortations to Grow in the Full Knowledge of Christ 1:3-15

2 Peter 1:3 seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue;

Expanded Translation**

We realize[46] that his (God’S) divine power and ability has given (granted, bestowed) to us all the things which pertain to the (spiritual) life and godliness (piety, true religion), through (by means of) the exact and full knowledge of the one (Christ) who called us by that glory and moral goodness which was uniquely his own.

[46] hos with the genitive absolute presents the matter spoken of (Thayer) and in this case a truth is stated, hence an editorial -we-’ seems appropriate.

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seeing that his divine power hath granted unto us all things that pertain unto life and godliness

Cp. James 1:17-18, 2 Timothy 3:16-17. The word divine (theios), from theos, (God) is used here of God’s power, and in 2 Peter 1:4 of his nature; in both instances it refers to that which proceeds or emanates from God. The life here is the spiritual lifethe life of Christian conduct. Godliness (eusebeia) is a compound word made up of eu, well; good, and sebomai, to be devout or religious.

It denotes that piety which, characterized by a Godward attitude, does that which is pleasing unto him. To live the Christ-like life, our Father has provided every needall things. It is well to remember that God has given us allmankind cannot improve upon it, nor can he rightfully add any more necessary things. What he supplies for the spiritual life cannot be improved upon.

through the knowledge

(epignosis, see comments, 2 Peter 1:2.)

of him that called us by his own glory and virtue

When the real knowledge of Christ is ours, and when it is carefully preserved and cultivated, the blessings which enable us to live a full, rich and prosperous Christian life shall be ours! Christ called us by his own (idios) glory and virtuenot ours! But by living in close union with him, we shall be sharers in the divine nature (2 Peter 1:4).

Notice that the grace and peace Peter wishes upon his readers is granted through this type of knowledge concerning God and Christ, Friend, do you know your Saviour, or are you only casually acquainted? This verse should not only cause the Christian to see his need of studying the Scriptures, but of cultivating his friendship with this Friend of friends in every way.

2 Peter 1:4

**2 Peter 1:4 whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.

Expanded Translation**

Through which (glories and virtues) he has freely given us the precious (properly, held as of great price) and very great promises, in order that through them you might become sharers (partakers, fellowshippers) in the divine nature, having fled and escaped from the (moral, spiritual) corruption and destruction that is in the world through lust (strong passions of the flesh).

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whereby he hath granted unto us his precious and exceeding great promises

Promises it is well for us to stop and enumerate frequently. The word doreomai (hath granted) which also occurred in 2 Peter 1:3, means to give freely, present, bestow; conveying the idea of generosity. In its only other New Testament appearance it is used, strangely enough, of the Roman procurator Pilate, when he granted the corpse of Jesus to Joseph of Arimathaea (Mark 15:45).

God always fulfills his promises, for he cannot lie (see Titus 1:2). Solomon could say in his prayer as he dedicated the temple, Blessed be Jehovah, that hath given rest unto his people Israel, according to all that he promised; there hath not failed one word of all his good promise, which he promised by Moses his servant (1 Kings 8:56).

that through these ye may become partakers of the divine nature

Peter had previously stated that he was a partaker of the glory that shall be revealed (1 Peter 5:1). The word koinonos means basically to be a partner or fellow (so koinonia, fellowship); then, to be a sharer, partaker, participant. We, as God’s children, should partake in the nature of our Father, becoming like him in holiness (1 Peter 1:14-19).

having escaped from the corruption that is in the world by lust

The word apopheugo is an emphatic form of the common word pheugo (to flee, seek safety by flight). It is used only by Peter in the New Testament (here, 2 Peter 2:18; 2 Peter 2:20), always with reference to those who have fled from the world, its people, or its defilements. Many, alas, are still behind Satan’s Iron Curtain and have never escaped to the freedom that is in Christ.

CORRUPTIONphthora, signifies a bringing or being brought into a worse condition, a destruction or corruption. Mankind has deteriorated in its morals and spiritual character. But how? Through its lustsits strong cravings for evil, its submission to the desires of the fleshly mind. We either become degenerate or regenerate!

God’s Children are those who have fled from and escaped the corruption of this world. They are no longer dominated by the flesh. Some, however, have claimed to be partakers of the divine nature, but have never escaped the lusts of their human nature. The strong desires for admiration, prestige, excessive food, strong drink, fornication, and material possessions are still within their hearts and minds. They have not yet escaped; they are still in bondage!

2 Peter 1:5-7

**2 Peter 1:5-7 Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; and in your knowledge self-control; and in your self-control patience; and in your patience godliness; and in your godliness brotherly kindness; and in your brotherly kindness love.

Expanded Translation**

And, indeed, for this very reason (that is, that you might be partakers of the divine nature) having added to your life all diligence and earnest application, you must in your faith and trust supply (furnish, present) moral goodness; and in your moral goodness knowledge (intelligence, understanding); and in your knowledge self-control; and in your self-control enduring fortitude, and in your enduring fortitude godliness (piety, devotion); and in your godliness brotherly-kindness; and in your brotherly-kindness love.

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Yea, and for this very cause

We have been granted great promises and escaped from the corruption of the world (2 Peter 1:4), that we might be sharers in God’s divine nature. For this same reason, we must make the virtues listed here our own.

adding on your part all diligence

Adding on your part being one word in the original (pareisphero). The King James Version’s giving does not provide an adequate meaning. It means, literally, to bring in besides (para, beside; eis, in; and phero, bring), hence to superinduce, add, exhibit in addition, In addition to what? To what God has already done (2 Peter 1:3-4). As Woods well remarks, the term indicates the comparative unimportance of man’s participation in his salvation, by showing that his part is only contributory to God’s work. Yet our part is very essential, for God’s part is not fulfilled in our lives if we do not do ours.

DILIGENCEspoude, literally, haste; hence earnestness, zeal, earnest application. It is used of one’s earnestness in accomplishing, promoting, or striving after anything. Here it is prefaced with all.[47] We are to bend every effort to do our best for our Master! If we would be diligent, then the virtues here mentioned will be inculcated into our lives.

[47] Jude so uses it in 2 Peter 1:3 of his epistle: Beloved, while I was giving all diligence to write unto you.

in your faith supply virtue

Or, supplement your faith with virtue, and so on with each of these phrases. The word supply (epichoregeo) has been the subject of much discussion. It is an emphatic form of the word choregeo, which originally meant to be a chorus-leader, lead a chorus, and secondly to furnish a chorus at one’s own expense; procure and supply all the things necessary to fit out a chorus, This chorus, from the Greek choros, is not to be interpreted as equivalent to our word choir. It was a band of dancers, who, in the process of their dancing performance also sang.[48] Both choregeo and epichoregeo later means to supply, furnish abundantly (choregeo, supplieth 1 Peter 4:11), the latter word being more emphatic and expressive than the former. Just as this chorus had to have several items of dress and make-up to be completely furnished, so the Christian must supply these various attributes if he is to be equipped properly for the spiritual life.

[48] The word choros is used only once in the N.T. Luke 15:25 where it merely refers to dancing.

FAITHpistis, here referring to their trust, confidence, and belief in God and His Son. Such a precious faith had resulted in their salvation (2 Peter 1:1); now they were to build upon this foundation. So they are told to supplement their faith with

VIRTUEarete (see also 2 Peter 1:3). Thayer says the word means a virtuous course of thought, feeling, and action; virtue, moral goodness. But as the word was commonly used, it referred to manliness, courage, vigor, and energy, particularly in overcoming or enduring anything. True virtue is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence.Barnes. Many modern translators have decided courage most accurately expresses the idea of the original. This must be supplemented with

KNOWLEDGEgnosis, the acquisition of information (concerning spiritual truth) and the understanding and discrimination which results from having such information. However, knowledge by itself is ruinous. It must be coupled with

SELF-CONTROLegkrateia, the virtue of one who masters his desires and passions, especially his sensual appetites (Thayer); countenance, temperance. It is from the root egkrates, meaning strong, stout, possessed of mastery. The Christian must be a master of himself!

and in your self-control patience

PATIENCEhupomone, literally an abiding under or after, hence, to remain behind (when others have departed); to remain, not to flee. Patience is not a passive virtue, it is a very active one! It is the characteristic of a man who is unswerved from his deliberate purpose to serve God, and his loyalty to faith and piety, by even the greatest trials and sufferings. It is that temper which does not easily succumb under suffering, as opposed to cowardice or despondence. See 1 Peter 2:19-20. To this quality we must add

GODLINESSeusebeia, from eu, well, good, and sebomai, to be devout. It denotes that piety which, characterized by a God-ward attitude, does that which is well-pleasing to Him. This person is conscious and mindful of God and His will! Oh that their number might increase! With such an attitude, the next virtue should not be difficult. For true religion involves

BROTHERLY-KINDNESSPhiladelphia. (See comments under 1 Peter 1:22). But loving our brothers and sisters in Christ is not enough! To this specific type of love, we must add the general.

and in your brotherly kindness love.

LOVEagape. (See comments, 1 Peter 1:22). The man possessing this quality seeks the good and welfare of allwhether deserved or not. In this way he becomes like God (John 3:16). It is that outgoing, self-forgetful love that a person has within himself for God and othersall others! We are to love our enemies (Matthew 5:44). We are to walk in love (Ephesians 5:2). Ours is to be a labor of love (1 Thessalonians 1:3). We are to speak the truth in love (Ephesians 4:15); and be rooted and grounded in love (Ephesians 3:17).

It is interesting to note that Peter, like Paul, places love in a preeminent position. And the greatest of these is love (1 Corinthians 13:13), And above all these things put on love, which is the bond of perfectness (Colossians 3:14).

2 Peter 1:8-9

**2 Peter 1:8-9 For if these things are yours and abound, they make you to be not idle or unfruitful unto the knowledge of our Lord Jesus Christ. For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.

Expanded Translation**

For if these things are your possessions and superabound, you are not caused to be lazy (idle, at leisure) or unfruitful (not developing good works or personal virtues) as you direct your minds toward a full and accurate knowledge of our Lord Jesus Christ. But he who does not possess these things (mentioned above) is blind (to the truly good life) being near-sighted; having taken on a short memory (i.e., being forgetful) concerning the cleansing from his old (former) sins.

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For if these things are yours

That is, the things spoken of in 2 Peter 1:5-7. The verb are yours (huparcho) here refers to one’s goods, possessions, or propertythat which he himself possesses.

and abound

To superabound, be more than enough, to have in abundance, The word is pleonazo, which is from the root verb pleo, to fill. We must strive to fill our cup up and let it run over with these graces!

they make you to be not idle

Argos, according to Thayer, is compounded from the alpha negative plus ergon, work. Hence, literally, one without work or one who does not workan inactive, idle person. His definition here is, lazy, shunning the labor which one ought to perform.

or unfruitful

Akarpos, bearing no fruit. A fruitful person is one who, as he grows older in the faith, produces in his life those Christian virtues that are a blessing to himself, God, and man.[49] He leads other souls to Christ, reproducing after his own kind, and dispenses to others such fruits as are edifying and nourishing.

[49] See John 15:1-8, Hebrews 13:15, Titus 3:14, Matthew 7:15-23, Philippians 1:11, and Colossians 1:10 on the subject of fruitbearing.

unto the knowledge of our Lord Jesus Christ

That is, as we direct our minds toward the acquisition of the knowledge of Christ. Here again we have the significant word epignosis for knowledge (see 2 Peter 1:2). We noticed the normal word for knowledge (gnosis) appeared in 2 Peter 1:6 as one of those virtues to be added as we obtain the full, rich, and intimate knowledge (epignosis) of Christ for which we are striving. All of the qualities of 2 Peter 1:5-7 are necessary as abounding possessions if we would have the epignosis of Christ.

for he that lacketh these things is blind, seeing only what is near

The last five words are only one in the originalmuopazon, a present participle which might be rendered being near-sighted, or being dim-sighted. It specifies the particular kind of blindness that afflicts this manpurblindness. Heaven, and the things that pertain to the spiritual life are pictured here as off in the distanceperceptible only to those with good eyesight (spiritual eyes); for some, having eyes, see not (Mark 8:18). The Laodicean church was so blinded (Revelation 3:17). Spiritual truths, to such a one, are covered with a blanket of smoke,[50] and he does not perceive their true significance.

[50] The verb tuphloo, to blind, is from the root tupho, to raise a smoke, to darken by smoke. Now, when the air is filled with smoke, one’s vision is limitedthe more smoke, the less vision. Discernment is difficult, except for things near. So it is with one’s spiritual discernment, when his mind is beclouded with the affairs of this life. He sees only the nearby thingsthe things of this corrupt world!

Do not fail to notice who the blind one is in this passage. It is the man who fails to see his need of adding these traits (2 Peter 1:5-7) to his life, and therefore does not possess them. The immediate, convenient, and lustful things attract himbut they lead to damnation!

having forgotten the cleansing from his old sins

His eyesight is short and so is his memory! Isaiah reminded the righteous of Israel, look unto the rock whence ye were hewn, and the hole of the pit whence ye were digged, (Isaiah 51:1). To become forgetful and unmindful of what a blessing it is to have our sins removed is disastrous to our souls! Blessed is he David said, whose transgression is forgiven, whose sin is covered (Psalms 32:1. See also Psalms 103:1-4). If we do not frequently recall to our minds the great blessing of being clean through the blood of Jesus, we will soon go back to the dogvomit and the sow-wallow (2 Peter 2:22).

2 Peter 1:10-11

**2 Peter 1:10-11 Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.

Expanded Translation**

On which account, brothers, you must exert yourself more to make your calling (the invitation of the gospel which you accepted) and election (your place among God’s chosen ones) sure, certain, and stedfast. For if you practice these things (mentioned in 2 Peter 1:5-7) you will never stumble and fall (i.e., be lost eternally); for by following this course it shall be richly and abundantly supplied unto you the entrance into the eternal kingdom (heaven) of our Lord and Saviour Jesus Christ.

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Wherefore, brethren, give the more diligence

Christians are in constant need of earnest effort in maintaining and confirming their salvation. (See diligence defined under 2 Peter 1:5, where we have the noun form of this verb.)

To make your calling and election sure

CALLINGklesis, a calling, is always used in the New Testament of that calling the origin, nature, and destiny of which are heavenly (the idea of invitation being implied). It is used especially of God’s invitation to man to accept the benefits of salvation, when they are presented through the Gospel message (1 Thessalonians 2:13-15). Here it refers to the accepted call, for these are brethren.

ELECTIONekloge, denotes the act of picking out, choosing. (See also 1 Thessalonians 1:4.) It refers to God’s choice to bless a certain group with salvation. What group? Those who obey himwho comply with his plan for redeeming man (Hebrews 5:9, Matthew 7:21-23). Concerning the elect and the free will of man, see comments under 1 Peter 1:2-3.

SUREbebaios, stable, firm, steadfast, established. If it is impossible, as some maintain, to lose one’s salvation, what need is there here for such an exhortation? The very fact that these brethren were told to make it firm, presupposes that at least some of them were in danger of letting it slip from them.

for if ye do these things, ye shall never stumble

If you add to your lives the graces mentioned in 2 Peter 1:5-7.

The apostle is not teaching here that his readers could expect to be without moral fault or shortcoming. If they would practice these things they would never stumble (ptaio), a word basically meaning to cause one to stumble or fall. But Thayer says it often signified in Greek writings to fall into misery, become wretched. The reference here, then, is to the loss of our salvation. If we practice the virtues here mentioned, we shall not fail to stand up and keep on progressing for Christ.

for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ

See supplied (epichoregeo) defined under 2 Peter 1:5. This entrance would be richly (plousios) supplied; that is, it will be abundant and rich in glory, dignity, and bliss.

The eternal kingdom, in this passage, has reference to heaven, for Christians are to enter into it. Admittedly, there is a sense in which heaven is only the church (the usual meaning of kingdom in the New Testament) in a different role, for Daniel prophesied that the kingdom (church) would stand forever (Daniel 2:44) and the church is to be delivered up to the Father (1 Corinthians 15:23-24) at Christ’s return. But I think heaven was definitely in the mind’s eye of the apostle here, for these saints were to have an entrance (eisodos) into (eis) it. The word entrance (literally, a way into) may either refer to the act of entering, as it seems to here, or to a doorway or admission for getting into a place. We do not enter into a kingdom in which we are presently dwelling, Jesus used the term kingdom in a similar manner as he spoke of the Judgment Day. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34), Paul, in one of his last written statements, said, The Lord will deliver me from every evil work, and will save me unto (eis) his heavenly kingdom. (2 Timothy 4:18).

2 Peter 1:12

**2 Peter 1:12 Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with you.

Expanded Translation**

On this account (the truths of 2 Peter 1:10-11) I shall be ready always (in the future, as I have been in the past) to remind you of these matters, although you know them and have been (and still are) established, fixed, and made fast in the truth which you possess.

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Wherefore

Beginning a new thought based on the previous context, as he did in 2 Peter 1:10.

I shall be ready always to put you in remembrance of these things

The future verb melleso (shall be ready) indicates that the apostle will be prepared, as he was in the past and the present, to remind his readers of the truth they know.

But the better manuscripts have here ouk ameleso, I shall not neglect or I shall not disregard. He would never be careless about fulfilling his responsibility toward them in keeping the truth before their minds.

The term put you in remembrance (hupomimnesko) signifies to cause to remember, remind, admonish of something. It is not meant by this that the readers had totally forgotten the truths which had established them. Rather, he continues

Though ye know them, and are established in the truth which is with you

Here is an ever-present need in the church: to exhort, admonish, and teach Christians to be conscientious in keeping what they have learned in mind, and act rightly upon that knowledge. Paul said, only, whereunto we have attained, by that same rule let us walk (Philippians 3:16).

We need to be reminded and exhorted even though we may presently be established in the truth, (See established, sterizo, defined under -1 Peter 5:10.) Wherefore let him that thinketh he standeth take heed lest he fall (1 Corinthians 10:12).

2 Peter 1:13-14

**2 Peter 1:13-14 And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me.

Expanded Translation**

Yet I think (deem), it right, proper, and correct, as long as I am in this tent (as long as my spirit dwells in my body), to arouse your mind (literally, wake you up) by putting you in remembrance; realizing that the laying aside of my tent (that is, my body) will be abrupt, sudden, and swift, even as our Lord Jesus Christ made known unto me.

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And I think it right, as long as I am in this tabernacle

Our bodies are the tabernacles or tents housing our spirits. (Tabernacle, (skenoma) is translated habitation in Acts 7:46.) By calling it a tent, the apostle emphasized the temporary and perishable nature of our outward beings.

Peter did not plan to put himself on the shelf in his older years. As long as I am alive and able, he says, I will stir you up. What a wondrous attitude to have toward the work of the Gospel! Let us serve our Master to our fullest capacity until our dying day!

to stir you up by putting you in remembrance

(See also 2 Peter 3:1).

Diegeiro, stir (you) up means to wake up, awaken, arouse from sleep. It is here used as a metaphor meaning to arouse or activate the mind, animate.

The word rendered putting. in remembrance (hupomnesis) is the noun form of the verb defined in 2 Peter 1:12. One means every faithful Gospel preacher must use to challenge and activate God’s people, is to remind them of their responsibilities and privileges as Christians.

knowing that the putting off of my tabernacle cometh swiftly

Peter was now getting along in years, for he was an older man when he wrote his first epistle (1 Peter 5:1). Now he speaks of the laying aside of his earthly tabernacle and the time of his decease (2 Peter 1:15). When the spirit returned to God who gave. it (Ecclesiastes 12:7), it would leave its earthly abode or tabernacle, his body.

The adverb tachinos (the poetic and later form of tachus) means literally swift, speedy, and has reference to the manner of his death, not the time.[51] His life was to be taken abruptly and suddenly in his old age.

[51] However, some lexicons have near at hand, or impending as a proper definition for the word here, agreeing with the King James Version’s shortly. And Thayer does cite several secular sources to show that the word may refer to an event soon to come.

even as our Lord Jesus Christ signified unto me

Where? In John 21:18-19 are these words: Verily, verily I say unto thee, When thou wast young, thou girdest thyself and walkest whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Now this he spake, signifying by what manner of death he should glorify God. And when he had spoken this, he saith unto him, Follow me. The significant part of the prophecy was not the fact that Peter would die during his older yearsmost people do that. The historian plainly tells us Christ was signifying by what manner of death he should glorify God in his old age. It was to be an abrupt, sudden, forceful death.

Now that Peter was an older man, he knew he was completely qualified to fulfill this prophecy at any moment. Some day in the near future, his life would be suddenly snuffed out.

2 Peter 1:15

**2 Peter 1:15 Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.

Expanded Translation**

But I will give forth earnest effort so that after my exodus (death), you shall always be able to bring these things back to mind.

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Yea, I will give diligence

See 2 Peter 1:5, where the noun form of the verb spoudazo (which also occurs in 2 Peter 1:10), is defined.

that at every time ye may be able after my decease to call these things to remembrance

Peter wanted his work for the Master to be a lasting one. He wanted the effects of his labors to live on after his decease. The word exodos indicates literally a way out; then, a going out, departure. See Hebrews 11:22, departure. It is used here of one’s departure from this earth, as in Luke 9:31.

By his instructions and exhortations, including the writings of his two epistles, he hoped they would keep the true teachings in mind and live by them.

2 Peter 1:16

**2.

The certain and trustworthy sources of saving knowledge, 2 Peter 1:16-21

2 Peter 1:16 For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.

Expanded Translation**

For we did not follow (use as our guide) cleverly or cunningly invented fiction stories (lying fables, myths), when we disclosed to you the power (might) and arrival (literally, presence) of our Lord Jesus Christ, but we were eye-witnesses and lookers-on of his magnificence, splendor, and excellence.

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Beginning from 2 Peter 1:12, Peter discussed the message and attitude of a true preacher of the Gospel. Now he begins a discussion of the false teachersand the validity of his own teachings in contrast to theirs. His warnings concerning these deceivers continue throughout chapter three (2 Peter 3:3-5; 2 Peter 3:16-17). We will note their doctrines as we proceed.

For we did not follow cunningly devised fables

That is, we apostles (see below). The word follow (exakolutheo) is a rather emphatic word, and Peter is the only New Testament writer to use it. It means literally to follow out; hence, imitate, observe another (person or thing) and follow it as a guide. See also 2 Peter 2:2; 2 Peter 2:15.

The fable (muthos, hence our word myth), has an interesting history. It primarily signified speech or conversation. The first syllable mu-, meant to close, keep secret, be dumb, (thus our word mute). So Trench says our word must have originally signified the word (speech) shut up in the mind, or muttered within the lips. At first there is nothing of the fabulous, still less of the false, involved in it. At the second stage of its history muthos is the mentally conceived, as set over against the actually true. These were stories that were intended for good, involving a higher teaching or a moral. Some of these ancient fables are still widely read, as Aesop’S.

… at its third stage muthos is the fable, but not any more the fable undertaking to be, and often being, the vehicle of some lofty truth; it is now the lying fable with all its falsehoods and all its pretences to be what it is not. It is a word which belongs to the kingdom of darkness and lies.

The apostle calls them cunningly devised (sophizo) fables, i.e., skillfully invented, devised cleverly and artfully.[52]

[52] This word also had a good sense at first, meaning to make wise, enlighten (2 Timothy 3:15, make. wise).

when we made known unto you the power and coming of our Lord Jesus Christ

Which coming? The word parousia (presence) when referring to the Saviour, has consistent reference to the second advent in the epistles of Paul, and is certainly so used in 2 Peter 3:4; 2 Peter 3:12 in this epistle. Unless this passage be the sole instance, there is no New Testament passage in which it is used of his first coming or his life, ministry, and death while on earth.

The word here rendered and, (kai) is sometimes better translated even. If such is the case here, we have power, even the coming, both words referring to the return of our Lord to earth. Surely at that time his might will be displayed as never before!

The second coming of Christ was the very doctrine the mockers were denying (2 Peter 3:3-4). But neither this, nor any of his other teachings, could be disputed by Peter and the apostles (particularly here, James and John), for they were

eyewitnesses of his majesty

And, therefore, had every reason to believe him. To be an eyewitness (epoptes)[53] affords the highest kind of evidenceevidence that is not easily set aside. The author was frequently an actual on-looker-’ of the great events in the life of Christ. (See the Biographical Sketch of Peter’s life.) The transfiguration affords an excellent example, and is therefore cited in 2 Peter 1:17-18.

[53] Notice our discussion of the verb form (epopteuo) under 1 Peter 2:12; 1 Peter 3:2.

The true preacher and teacher of the Gospel message is not a trickster, deceiver, or magician, nor does he attempt to follow such! His business is to acquire and reach, insofar as it is possible to do so, the true teachings of Christ and the apostles. These teachings, and no others, make up his doctrinal menu. Peter did not follow the myths of menlet us learn from his example!

2 Peter 1:17-18

**2 Peter 1:17-18 For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased: and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount.

Expanded Translation**

For he (Christ) was the one who received from God the Father honor (respect, valuing as one of worth) and glory (credit and glorification arising from the good opinion of another) when a voice such as this was conveyed (borne, carried) by the Majestic Glory: This is my beloved (dear, loved) Son, in whom I am well pleased (approve, think well of). And this voice we ourselves heard conveyed (borne, carried) out of heaven, being, as we were, with him in the holy (sacred) mountain.

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For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased

The term Majestic Glory is not indicated as a title of God in the King James Version’s excellent glory, but should be so considered. (It is one word in the original, meaning, by itself, magnificence, splendid, becoming or befitting a great man.)

In 2 Peter 1:16 we are given the testimony of their eyesthey actually saw the majesty of Christ when he was transformed before them. In these verses we have their earwitnesswhat they themselves heard concerning Christ from the very mouth of God!

Both honor and glory were conferred upon the Saviour in the statement, This is my beloved Son, in whom I am well pleased. The Father also added, hear ye himthis Son of mine must be listened to and obeyed!

and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount

The mountain is labeled holy simply because Christ’s transfiguration took place there. (Most geographers believe it was Mount Tabor.) Similarly, Zion is often called the holy mount by the prophets because the temple and Jerusalem, the holy city were located there. (Isaiah 27:13; Isaiah 66:20, etc.)

The we ourselves of this verse is deliberately emphatic in the Greek. We saw it with our own eyes, heard God’s voice with our own earswe were actually there with him! Peter, James and John had the most personal and iron-clad evidence of Christ’s deity, Therefore, when they preached His message, they could do so with certainty, boldness and authority.

See Matthew 17:1-9, Mark 9:2-10, Luke 9:28-36 concerning the transfiguration of Christ. The reading of all these accounts is necessary for a complete picture.

2 Peter 1:19

**2 Peter 1:19 And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:

Expanded Translation**

So we have the word (i.e., the statements) uttered by the prophets more fully established (by this event that James, John and I witnessed). You will do well to continually pay close attention to it as unto a lamp (torch) shining (and thus providing light) in a dark (squalid, murky) place, until the time when the daylight breaks through the darkness of the night and the Morning Star arises (comes into being) in your hearts.

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And we have the word of prophecy made more sure

That is, the discourses and utterances of the prophets are made more certain because of the things these apostles witnessed on that great day of the transfiguration. The event supplied additional confirmation of the deity of Jesus.

The meaning is not that the prophetic word of the Old Testament was more trustworthy or more certain (that is, superior) evidence concerning the majesty and greatness of Christ than the personal testimony the three apostles had received on the mount. Rather, the thought is that the prophecies concerning Jesus were confirmed in that wondrous event. A literal rendering of this phrase is, and we have the prophetic word more firmnot more firm than the transfiguration evidence, but more firm ITSELF because of the transfiguration. Peter includes himself in the we have. It is difficult to believe that Peter himself considered any evidence more iron-clad than that which he had seen with his own eyes and heard with his own ears. A careful reading of the account in the Gospel will reveal that Peter was especially impressed at the occasion.

The prophecies of the Old Testament (2 Peter 1:21) which foretold of Christ’s coming, deity, and greatness, are rendered more sure and unimpeachable now that he had come and the transfiguration had taken place. Therefore, the American Standard Version’s And we have the word of prophecy made more sure is to be preferred above the King James Version’s We have also a more sure word of prophecy, for it appears that the translators of the former version were only trying to say that the transfiguration made the prophecies more certain and, therefore, more believable. This, I believe, was the intention of the Holy Spirit.

But what was there about the transfiguration of Christ that would solidify and confirm the prophecies? Notice these points:

The miracle of the transforming of Christ was itself an act of God.

The miraculous presence of Moses and Elijah, and their talking with Him. Also, their miraculous disappearance.

The bright cloud overshadowing themprobably the same as the shekinah of the Old Testamentindicating God’s presence.

God’s own voice proclaiming, This is my beloved Son, in whom I am well pleased, hear ye him (Matthew 17:5)not Moses, not Elijah, but MY BELOVED SON!

The closest friends of Jesus (Peter, James and John) were deeply moved by this miracle, and believed. Peter himself wanted to build three tabernacles on the spot as a memorial.

whereunto ye do well that ye take heed

Literally, unto which [word] you do well taking heed. Both do and take heed are in the present tenseindicating continuous or regular action. The latter (prosecho) is defined, literally, to bring to or near; hence, to turn the mind to, be attentive to, devote thought and effort to. The prophetic utterances, being as they are very trustworthy and reliable (as the apostle has just shown) are deserving of our most careful consideration and study!

as unto a lamp shining in a dark place

If a man doesn-’t have a lamp in a dark place (the original indicates a very dark place), he will soon be lost. He is dependent upon the light for guidance. Here prophecy is spoken of as such a lamp.

Of John the baptizer, Jesus said, He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light (John 5:35). David could say of God, Thy word is a lamp unto my feet, And light unto my path (Psalms 119:105).

What a passage this is! How we should ever regard the prophecies of the Old Testament with value, prizing them as greatly as a lamp on a dark and dangerous night, and heeding the light they provide.

until the day dawn, and the day-star arise in your hearts

This speaks of the duration of the lamp. It shined until the Gospel sunlight of Jesus Christ arrived and fulfilled its prophecies, that is, until the Gospel Age (See Luke 1:78-79.) The day star in Greek, phosphoros (literally, light bringing star), had technical reference to the planet Venus in the world of astronomy. The day fully dawned at Pentecost, but the day star (which signifies the approach of day) does not arise IN OUR HEARTS until we accept and obey Christ individually (Acts 3:19-20).

2 Peter 1:20-21

**2 Peter 1:20-21 knowing this first, that no prophecy of scripture is of private interpretation. For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.

Expanded Translation**

Knowing this first (keeping this foremost in your minds): that no prophecy of Scripture exists (or, is created; or, occurs) of the prophet’s own invention (the prophet did not put his personal slants on the message he spoke). For no prophecy ever came (was brought) by the will (purpose, design) of man; rather, men spoke from God, being moved (borne, carried) by the Holy Spirit.

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These verses tell us why the prophecies are worthy of our time and attention; because, when they were given, the Holy Spirit was speaking!

knowing this first, that no prophecy of scripture is of private interpretation

There are at least three basic views concerning the meaning of this phrase.

1. The view of the Roman Catholic Church: Because every part of Scripture was written by men inspired by the Holy Spirit and declared as such by the Church (note the capital C), the Church is also to interpret it. God has promised to guide the Church into all the truth to the end of the world; therefore, we must submit to the judgment of the Church and not depend upon our own fallible and erroneous judgment.[54]

[54] A summary of the footnote in the Duay-Rheims (Catholic) Version of the Bible. The word Church, in Roman Catholic terminology, does not here have reference to the members of that organization, or even to the Priests and Bishops (as a full reading of the quote will show). It refers to The Most Holy Seethe Pope himself!

Thus we are not to trust the meaning we would place on Scripture, for the divine task of rightly dividing the word of truth is in the hands of the Roman Catholic hierarchy, and, finally, in the hands of its head, the pope.

2. That no one can explain prophecy by his own mental power, as it is not a matter of subjective interpretation. To explain it, one needs the same illumination of the Holy Spirit in which it originated. The idea is that Divine assistance is needed. Thus several translators have renderings such as, that no prophecy of Scripture can be understood through one’s own (unaided) powers. That there is a degree of truth to this explanation I would not question, though it seems to present several difficulties. Consider a third possibility:
3. That no prophecy of Scripture exists as a result of one’s private or personal views. The reference in the phrase under con sideration is not primarily to the receivers of prophecy, but the writers or speakers of it, the prophets.

The word epilusis (interpretation) is from the verb epiluo, which, as Macknight points out, primarily signified to untie a knot, to unloose a bundle so as to disclose what it contains. The prophets only released the burden God had given them, only untied the bundle and revealed its contents to mankind for all ages to view. So Young’s literal translation reads, No prophecy of the Writing doth come of private exposition. The writers of Scripture did not put their own construction on the God-breathed words they wrote.

… the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this passage may be explained -… that it is a great principle in regard to the prophets, that what they communicated was not of their own disclosure; that it was not revealed or originated by them,-‘Barnes.

for no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit

This verse seems to confirm the rightness of our interpretation of 2 Peter 1:20. No true prophecy ever came because some man willed it or decided to manufacture it. Rather, men spoke as though they were the very mouth of God.

How strongly were the prophets influenced by the Holy Spirit as they spoke? The apostle specifies that they, were moved (phero) by its power. (The same word is rendered came earlier in the verse.) They were borne along, or impelled by the Holy Spirit in their speechnot expressing their own thoughts, but expressing the mind of God in words provided and ministered by Him.[55]

[55] W. E. Vine, An Expository Dictionary of New Testament Words.