Chapter XXVII (continued, part 38)
rest of his time.ln the flesh to the lusts of men, but to tlie will of God" as his rule. "Rest of his time in theflesh" (the Greek has the preposition "In" here, not in v. I as to Christ) proves that the reference Is here not to Christ, but
to the believer, whose remaining time for glorifying Ood
is short (u. 3). "Live" In the truest sense, for hia-etoforo he was dead. Not as Ai.ford, "Arm yourselves . . . with a view no longer to live the rest of ,i/oitr time." 3. may Mtlllve— Greek, "Is sutflcicnt." Peter takes the lowest ground: for not even the past time ought to have l)cen wasted ill lust; but since you cannot lecall II, at lenst lay out future to better account, uh—Oinltli'd In oldest MMS. wrought Greek, "wrought out." Oeutilesheathen: wliicliinanyof you were, tvlicii, Ac—" walkliigas ye liavedone [Al.FOltU] In la.icivioiisiiess ;" the Greek means jietulant, immodest, wantonness, unhrldled (conduct: not so much filthy lust, excms of wine— " wlne-hlbblngs." [Ai.KOUD.] aboinlnnble—" nefarious," "lawless 510
the Lord; as ho explains to guard against inlsapprehoiision, and defends God from the charge of procrastination : Wo live In the lastdlspensation, not like the Jews under the Old Testament. The Lord will come as a thief; He Is " ready" {v. 5) to Judge tli<( world at any moment; it
Is only God's long-sufi'erlng and Ills will that the Gospel should be preached as a witness to all nations, that ln« duces him to lengthen out the time which Is with Him
still as nothing, sober—" solf-rcf trained." The opposite duties to the sins In i'. 3 are hero Inculcated. That "sober" Is the opposite of " lasci vlousness" (v. 3). watch — Greek,- "hvi soberly vigilant;" not Intoxicated wltSj worldly cares and pleasures. Temperance promotes wake»
Exhortaiion to Charity, Hospitality, etc. 1 PETER IV. Our ComfoYK uriue?" Persecution.
ings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorilied in us and our sayings and doings, to tvhom —Christ, be Greek, "is." for ever and ever Greeks "unto the ages of the ages." la. strange—they might think it strange that God should allow his chosen children to be sore tried, fiery trial—like the Are by which metals are tested and their dross removed. The Greek adds " in your case." which is to try you.— Greek, "which is taking place for a trial to you." Instead of
fulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer, prayer
—(rreefc, " prayers;" the end for which we should exercise vigilance. 8. above all tilings—not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Ti-anslate as Greek, "Having your mutual {lit., towards
yo^xrselves) charity intense." He presupposes its existence among them; he urges them to make it more fervent, cbarity sball cover tUe multitude, &c.—The oldest MSS, have "covereth." Quoted from Proverbs 10. 12; cf. 17. 9. " Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past oflfenees. Perhaps the additional idea is included. By prayer for them, love tries to have them covered by God.; and so being tlie instrument of converting the sinner from his error, "coseretli a (not
Its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it—a consolatory reflection. 13. inasmuch as—Tlie oldest MSS. read, "in proportion as ;" " in as far as " ye by suflTering are partakers of Christ's sufferings, i. e., by faith enter into realizing fellowship with them ; willingly for His sake suffering as He suffered, with exceeding Joy Greek, " exulting joy ;" now ye rejoice amidst sufferings ; then ye shall exult, for ever free from sufferings (eh. 1. 6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter. 14. for Greek, " IN the name of Christ," viz., as Christians (v. 16 ; ch. 3. 14, above) ; " in my name, because ye belong to Christ." The empliasis lies on this: v. 15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing
•the,' as English Version) multitude of sins; ' but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" /its own sins; for then the Greek middle voice would be used ; and Proverbs 10. 12 and 17. 9 support the Protestant view. "As God witli His love covers my sins if I believe, so must I also cover the sins of my neighbour." [Luthek.] Cf. the conduct of Shem and Japheth to Noah (Genesis 9. 2:1), in contrast to Ham's exposure of his father's shame. We ouglit to coverothers' sins only where love itself does not require the contrary. 9. (Romans 12. 13; Hebi'ews 13. 2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as tlie representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love, without grud^ng— Greek, "murmuring." "He that giveth, let him do it with simplicity," t. e., open-hearted sincerity ; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favour we have conferred on him. 10. every—"Even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (lit., "gift of grace," i. e., gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward
(cli. 2. 20). reproached reproach affects noble minds more than loss of goods, or even bodily sufferings, the Spirit . . . upon you—the same Spirit as rested on Christ (Luke 4. 18). "The Spirit of glory" is His Spirit, for He
is the "Lord of glory" (James 2. 1). Believers may well overcome the "reproach" (cf. Hebrews 11. 26), seeing that "the Spirit of (/^ori? " rests upon tlieiii, as upon Him. It cannot prevent the happiness of tlie righteous, il they are reproached for Christ, because they retain before God the'w glory entire, as having the Spirit, witli whom glory
is inseparably joined. [Calvin.] and of GoA— Greek, "and the (Spirit) of God ;" implying that the Spirit of glory (*vhich is Christ's Spirit) is at the same t\me. vdao the Spirit
of God. on their part he is evil spoken of, but on your part he Isglorilied—Omitted in the twooldest GreefcMSS. and Syriac and Coptic versions, but supported by one very old MS., Vulgate, Sahidic, Cyprian, &c. "Evil spoken of,"
for theedifying of the whole, not receiving the gift merely for his own use. minister tlie same—not discontentedly envying or disparaging tlie gift of another, one to «notlier Greek as in v. 8, "towards yourselves;" implying that all form but one body, and in seeking the good of other members they are promoting tlie good oC themselves. stewards—Referring to Matthew 25. 15, &c. ; Luke 19. Vi-
lit., "blasphenred ;" not merely do they "speak against you," as in ch. 3. 16, but blasphemously mock Christ and ChristiaiiHy itself. 15. But Greek, "For.',' "Reproached in the name of Christ" I say (v. 14), " for let none," itc. as . . . a«
. . . as . . . as—the as twice in italics is not in the Greek, The second Greek "as" distinguishes the class "busybody
26. 11. If any . . . speak viz., as a prophet, or divinelytaught teacher in the Church assembly, tlie—The Greek has no article: "as oracles of God." This may be due to Greek, "God," having no article, it being a principle when a governed noun omits the Greek article, that the governing noun should omit it too. In Acts 7. 38 also, the Greek article is wanting; thus English Version, "as th^ oracles of God," viz., the Old Testament, would be right, and the precept be similar to Romans 12. 6, "prophe.sy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) o»acie» OF God." His divinely-inspired words are not his own, but God's, and as a, steward (6. 10) having them committed
in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, miglit readily step out of their own catling and make themselves judges of the acts of unbelievers.
Lit., "a bishop in what is (not his own, but) another's" province ; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns. IG. a Christian—the name given in contempt first at Antioch, Acts 11. 26; ch, 2«, 28; tlie only tliree places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6. 3; "disciples," Acts 6. 1 ; " those of the way," Acts
9. 2; "saints," Romans 1. 7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), \n contempt, " Nazareiies." At Antioch, where tinitidolalroiis GentWea (Cornelius, Acts 10., was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name " Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of
to him, he ought so to speak them. Jesus was tlie pattern In this respect (Matthew 7. 29; John 12. 49; 14. 10; cf. Paul,
2 Corinthians 2. 17). iVote, the very same term as is upplied in the only other passages where it occurs (Acts 7.
38; Romans 3. 2; Hebrews 5. 12), to the Old Testament inspired writings, is her« predicated of the inspired words (the substance of which was afterwards committed to writing) of tlie New Testament prophets, minister—in
acts ; the other sphere of spiritual activity besides speak-
its development, viz.. Its missions to the Gentiles. The
ing, as of—"out of ' the store of his "strength" (G'jwA:,
Idle and witty people of .\iitl()cli. we Iciiow from heathen writers, were famous for Inventing nicknames. Thedate of this Epistle must have been when this had become t he generally recogni/.ed designation among >Jenliles (it is never applied by Christians to each other, an it was in after ages—an undesigned proof that the New Teslaineni was composed when it professes), and when the name exposed
phtf^ical power in relation to outward service, rather than moral and Intellectual "ability;" so in Mark 12. :W). |;tveth Greek," sappHeth;" originally said of a, clwragus, who supplied the chorus with all necessaries for performing their several parts, that God In all things may be
i;Iorlfle<\—the final end of all a Christian's acts, through
Inu* Chrlat—Tlie mediator througli whom all our bless-
The Ch'r!slum sJwitld not be Asharned. 1 PETER V. The Eldei-g ahoidd Feed Iheir Flocks.
same ORnEK as the presbyters, yet have virtually succeeded to a superin tendency of I lie Church analogous to that exercised by the apostles (this superinlendency and priority e.\isted from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model wliicli tlie Ciiurcii followed) was governed by a council of presliyters, presided over by one of themselves, " tlie chief ruler of tlie synagogue." Cf. Vitkinga, Synagogue, Part II., cli. 3. and 7. witness—an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering /or well-doing after His example (ch. 4.19; 2.20). 'This explains the "therefore" inserted in
one to reproach and suflTering, though not seemingly as
ye.t to syslriwilic perseoution. let liiiii not be ashametl though tlie world is asliameii of shame. To suffer for one's own faults is no honour (v. 15; < h. 2. 20),—lor Clirist,
is no shame {v. 14 ; ch. 3. l.'J). but let liiiii glorify God—not merely glorj' in persecution ; Peter miglit liavesixid as the CDntiast, " but let him esteem it an lionour to himself;"'
liiit llie honour is to be given to God, whocounls.him wor-
thy of sucli an honour, involving exemption from the eoming judgments on tUe ungodly, on tills behalf—The
iildest JISS. and Vulgate read, " in this name," i. e., in reKpeot of sullering for such a name. 17. AnothergiouMii of consolation to Christians. All must pass umli i tlitjudgment of God ; God's own household first, ti.eir chastisement being here, for which they should glorify Him as a
tile oldest M.SS., "I therefore exliort," resuming exliortation, ch. 4. 19. His liigher dignity as an apostle is lieiein delicately implied, as eye-ieit)iessi»g was a iiecessary qualification forapostleship: cf. Peter's own speeches, Acts 1.21,22; 2.32; 10.39. also—Implying the righteous recompense corresponding to the sufferings, partaker of the glory—according to Clirisl's promise; an earnest of wliicli was given in the transfiguration. 3. Feed Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed ; by prayer, exhortation, government, and example. The dignity is marked by the term "elder;" the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to bira, "Feed (tend) my sheep . . . Feed (pasture) my lambs" (John 21.
l)roof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall And disobedient to the Gospel, tlie time— Greek, "season," "fit time." judgment must begin at the house of God—the Church of living believers. Peter has in mind Ezekiel 9. 6; cf. Amos 8. 2; Jeremiah 25. 29. Judgment is already begun, the Gospel word, as a " two-e<lged sword," having the doulile efTect of saving some and condemning otliers, and sliall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and tlie wicked; not onl.v so, but he begins first at the righteous." [WETSTEiN/rom Rabbins.} But God limits tlie destroyer's power over His people, if . . . at us, what shall the end be of them, &c.—If even the godly have chastening judgments t\ow, how mucli more shall the ungodly bedoomed to damnatory judgments at last. Gospel of God—the very God who is to judge them. 18. scarcely—Cf. "so as by fire," 1 Corinthians 3. 15; having to pass through trying chastisements, as David did for his sin. " Tlie righteous " man lias always more or less of trial, but the issue
16). He invites the elders to share with him the same duty (cf. Acts 20. 28). The flock is Christ's, which la among you—Whilst having a concern for all the Church, your special duty is to feed that portion of it which i-t among you. oversight Greek, "bishopric," or duty of bishops, £. e., overseer, not by constraint.—necessit.v is Uiid upon them, but willingness prevents it being felt, both in undertalcing and in fulfilling tlie duly. [Bengel.] "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, cliosen into the presbytery." [Clemens Alexandkinus.] willingly-One oldest MS., Vulgate, Syriac, and Opiic, add, " as God would have it to be done" (Romans 8. 27). not for flithy lucre—(Isaiali 50. 11; Titus 1.7.) of a ready mind promptly and heartily, without selfish motive of gainseeking, as the Israelites gave their services teillingheartedly to tlie sanctuary. 3. being lorUa—Greek, " lording it:" implying pride and oppression. "Not that we have dominion over your faitli." God's heritage— Greet, " the inlieritances," i. e., the portions of the Church committed severally to your pastoral charge. [Bengel.J It
is certain, and the entrance into the kingdom f/6«iidani at
last. Tiie "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but tlie righteousness ot Christ and God's everlasting covenant make it all sure, ungodly—having no regard for God; negative description, sinner—loving sin ; positive; the same man is at once God-forgetting and sin-loving, appear—in judg-
nieiif. 19. General conclusion from v. 17, 18. Seeing that the godly know that their sufierings are by Ood's will, to chasten them that (hey may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing, let tUem— Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, hut also in time of suffering, let believers commit, etc. [ct^Note, oh. 3. 14). according to the will of God—(,Yo<e, ch. 3. 17.) God's will that the believer should suffer (c. 17), Is for his gooii. One oldest MR. and Vulgate read, "In wril-doings contrast lll-dolngs, v. 15. Our committing of ourselves to God is to be, not in indolent and passive quietism, l)ntaccoinpanled with active well-doiiu/s. faithful — to His covenant promises. Creator—wiio is therefore also our Aliniglity Preserver. He, no! we, must keejxnir souls. Sin destroyed the original spiritual relation between ('reature and Creator, leaving that only of government. Faith reKtores it ; so that the Ixdiever, living to the will of God (ch.
is explained by " the flock" in the next clause. However, In V. 2, " flock 0/ God which Is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deuteronomy 3'2. 9) committed to you, favours English Version. The flock, as one whole, is God's heritage, or /lock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in tlie plural "heritages." Cf. Acts
1. 17, •25, "Part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what ho had he gave: the care over the Church, not dominion." being- (Jcee/;, " tiecoming." enguinples—the most elltM^ti ve recommendation of precept
(1 Timothy 4. 12). Titus 2.7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined wltli the meanest mind, the flrst seat with the lowest life, a grandiloquent tongue with a laz.v life, mucli talking with no fruit." [HEUN.\i{n.] 4. And— ^4ii</ .50.- as the result of "being ensamples" (v. 3). clilrf Shepherd—The
4. 2), rests Implicitly on his Creator's faitlifulness.
Ver. 1-M. ExiroKTATroNS to E;,nicitH, Junioiw, and A 1,1, tN GENEIIAI,. I'AKTINO PltAYKK. CoNCI.U.SlON. 1. elders-alike in oflhu" and age (v. 5). 1 . . . also an elder —To put one's self on u level with those whom we e,\hort, gives welglit to one's exhortations (cf. 2.Iohn 1). Peter, in
title peculiarly (Jlirist's own, not Peter's or the pope's, when . . . shall appear— (Vree/,, " be manifesti'd" (Colosslans 3. 4). Faith serves llie Ijord while sllU unseen, that fadrth notawuy— (/recA:," amaranthine" (cf. ch. 1. I), crown— GVeeA-, stei>haiws, a garland of victory, the prize la the Grecian games, woven of iv.v, parsley, ni.vrlle, olive, or oalt. Our crown Is distingulslu'd from theirs in llial It
trn(! humility for the Gospel's sake, does not put forward
Ills apostles/rip here, wherein he presided over the elders. In the uT.ostleshlp the apostles have no successors, for "the signp of an apostle " have not been transmitted. The prefiIdents overthe presbyters and deacons, t)y whatever name designated, angel, bishop, or moderator, though o/ tlie 612
Ih "incorruptible" and " ladtali not away," as the leaves of theirs soon did. "The crown o/ H/e." Not u kinulti "crown" (a different O'rcc/c word, diadema): the pruroKU-
The Young should Sdbmil ihemselvex. 1 PETEE V. All sliouid Resist, the DevQ,
tlveof the Lord Jesus (Revelation 19. 12^ ^Inry— Greek, " t/ie glory," viz., to Oe tlit-n revealed (v. 1; cli. 4. 5. j e younger—The dedcons were orifjiiuiUy the younger men, the presbyters older; but subsequently as presliyter expressed the office of Chuicli-ruler or t. ai lier, so Greek neoteros means not (as lit.) .tjoniif] men in ii^e, Imt sufiordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it hy "he that doth serve," lit., he lliat minijslerelh as a deacon ; just •8 He explains "llie greatness" l)y "lie tliiit is eliiel,"
fer of Cagliari reads as Enrjlisb Version, adversary—i«. opponent in a. court of justice (Zecliariah 3. 1). ".Satan" means opponent. " DevW," accuser or slanderer (Revelation 12. 10). "The enemy" (Matthew 13. 39). "A murderer from the beginning" (Jolin S. 41). He counteracts the Gospel and its agents. "The tempter." roaring lion— Implying his violent and insatiable thirst for prey as a hungrj' lion. Through tnan's sin he got God's justice on his side against us; but Clirist.our Advocate, by fulfilling all tlie demands of justice for us, has made our redemption altogether consistent with justice, walketh about —(Job 1. 7; 2. 2.) So the cliildren of the wicked one cannot rest. Evil spirits are in 2 Peter 2. 4 ; Jude 6, said to be already in chains of darkness and in hell. This probably niean.s that this is their doom finally: a doom already begun in part; though for a time tliey are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence pei-- haps arises tlie miasma of tlie air at times, as physical and moral evil are closely connected, devour—entangle in worldly "care" (v. 1) and other snares, so as finally to destroy. Cf. Revelation 12. 1.5, ID. 9. (Luke 4. 13; Ephesiaiis 6. 11-17; James 4. 7.) steadfast—Cf. "established la the truth," 2 Peter 1. 12. Satan's power exists only in respect to llie unbelieving; thefaitliful lie cannot hurt (1 John 5. IS). Faith gives strength to prayer, the great instrument against the foe (James 1. 6, &<.:.). knowing, &e. —"encouragement not to faint in afflictions:" your brethren suiter the same; nothing beyond tiie common lot of Christians befalls you (1 Corinthians 10. 13). It is a sign of God"s favour rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellowChristians have the same battle of faith and prayer against Satan, in the world—lying in the wicked one, and therefore necessarily the scene of "tribulation" (Jolin 16. 33). are—«ie being accomplished according to the appointment of God. 10. Comforting assurance that God will tinally " perfect" His work of "grace" in them, after they have undergone the necessary previous suffering. But—Only do you watch and resist the foe : God will perform the rest. [Bengi';l.] of all grace—(Cf. ch. 4. 10.) The God to whom as its source all grace is to be referredwho in grace completes wliat in grace He began. He from the first "called You (so tlie oldest MSS. read for 'us') unto (with a view to) glory." He will not let His purpose fall sliort of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to whicli we are called, and the way (suffering); the fourth is the ground of tlie calling,
Ut., "he that rulelh," tlie very word applied lo the bi.sliops or presbyters. So "the young men" are undouljledly the deaconspf the Church of Jerusalem, of wlMui, as being
all Hebrews, the Hellenistic Christians sul)st quenlly complained as neglecting their Grecimi widows, v. lieni:e arose the appointment of the seven others, //e/teniVtc deacons. So here, Peter, having exhorted the prexbylers, or elders, not to lord it over those committed to Iheni, adds, I^ilcewise ye neoters or younger, i.e., suhordinale ministers and deacons, suhm it cheerfully to llie command of the elders. [MoSHKIM.J Tliere is no Scripture sanction lor "youn%er" meaning luiimen in general (a.s Xupoxia explains): its use in tliis sense is proliahl.v of later dale. The"aH of you" that follows, refers to the congres/alion generally; and it is likely that, like I'aul, Peter should notice, previous to the general congregation, the subordinate ministers sm well as the preslryters, writing as liedid to the same region (Epliesus), and loeonlirm the leaching of the apostle of tlie Gentiles. Yea—To sum up all my exhortations in one. be sub.ject—Omitted in the oldest MSS. and Versions, but TisciiExuoJiF quotes the Vatican MS. for it. Then IraasdUe, "Gird (ch. 1. l.i ; i. I) fast on humilitj' (lowliness of miudjtoone another." Tlie verb
islit., "tie on with a fast knot." [Waul,.] Or, " yird on humility as llie slave dress (encotnboma) :" as the Lord girded himself with a towel to perform a servile ofllce of humility and love, washing his di.sciples' feet, a scene in whicli Peter had played an import;int part, so that he would naturally have it before his mind. Cf. similarly v. 2 with John 21. 1:)-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in tlress; the Christian therefore clothes himself in humility (ch. 3. i). God provides him with the robe of Christ's righteousness, in order to receive wliich man must be stripped of pride. God rvaisteth tire proudQuoted, as James 4. 6, from Proverbs 3. 81. Peter had James before his mind, and gives his Epistle inspired sanction. Cf. f. 9 witli James 4.7, lit., " arra.i/eth Him-
viz., the grace of God in Christ. by—Greek, " in." Christ is He in virtue of wiiom, and in union with wliom, believers are called to glory. The opposite is "in tlie world' (t). 9; John 16.33). after that ye have suffered-Join to "called you:" suffering, ixa a necessary preliminary to glory, was cohtempialed in God's calling, a while—siiort and inconsiderable, as compared with the glory, perfect, &c. The two oldest MSS., and Vulgate and Coptic versions, read, " Uliall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," lit., ground, or fir, on a foundation. Alford reads it in spite of tlie oldest MSS. Tiie authority of the latter I prefer; moreover the climax seems to require rather a verb of completing tlie work of grace, than, as the Greek means, founding it. The Greek has " shall Himself perfect you :"
self against." Other sins flee from God: i)ride alone opposeth Itself to God; therefore, God also in turn opposes Himself to the proud. (Gekhakd in Ai.kokI).J Humility is the vessel of all graces. [Augustine.] 6. under the mlgUty liand—afliicti iig you (ch. 'i. loj: "accept" His chastisements, and turn to Him tliatsmiteth you. He depresses tlie proud and exalts tlie humble. In due time—wait liumljly and patiently for His own
fit time. One oldest MS. and Vuli/ale read, " In the season of visitation," viz., His visitation in mercy. 7. Casting once for all: so the Greek aorist. care—"anxiety." The advantage flowing from hunibUni/ ourselves under (Jorf** (i. 6) is confident reliance on His goodness. Exemption from care goes along witli humble submission lo God. careth for you — lit., "respecting you." Care is a burden which faith casts oil' ilie man on his God. Cf. Psalm 22.10; 37.5; 5.5. 22, to wliich Peter alludes; Luke 12. 22,37; Phillppians 4.(1. careth-not so strong a Greek word as the previous Greek "anxiety." 8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell. Uc sober
thougli you are called on to watch and resist the foe, Qod Himself must really do all in and through yon. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to tie "steadfast in the faith,"
V. 9) is the same as "strcngtlien," Luke 22. 32. Peter has in mind Christ's charge, "When thou art converted strengthen thy brethren." His exhortation accords with his name Peter, "Tliou art Peter, and upon this rock I will build my Church." "Stablish, ' so as not to waver. "Strengthen" with might in the inticr man by His Spirit, against the foe. 11. To him— Emphatic. To Him and Him alone: not to ourselves. Cf. " Himself," i\''o<e, v. 10. glory and—Omitted in tlie oldest MSS. and versioub, dominion6'recA;, "the might" shown In so " perfecting,"
. , . vigilant—"Care," t. e., anxiety, will intoxicate the soul; tlierefore be sober, i.e., self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch. [Iskngeu] because—Oral ttc«l In the oldest MSS. The Inoken and
41i\Joluted senteuces are more fervid and forcible. Luci-
Introduction. 2 PETER. Introduction.
the Church in Babylon, and closes with 'the children of tliine elect sister (the Asiatic (;iiurcli) greet tliee;" cf. /ntraduction to 2 John). Erasmus explains, " Mark whoiiin the place of a son to me: ' cf. Acts 12. 12, implying Peter's connection witli Mark; whence the mention of him in connection with the Church at Babylon, in which he laboured under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John (B.
Ac, you, V. 10 13. Silvaiins Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Pattys doctrine of "tlie true grace of God" In the same churches (cf. 2 Peter 3. 16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection witli Peter was plainly subsequent to that journey, as I suppose—Join "faithful unto you [SteigekJ, as I suppose." Silvanus may have stood in a close relation to tlie churches in Asia, perhaps having taken the oversiglit of them after Paul's departure, and had afterwards gone to Peter, by whom he Is now sent back to them with this Epis-
3.39), that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's coml)anion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic churches which Peter addresses, and so naturally salutes them, appears from 2 Timothy 4.
tle. He did not knotv, by positive observation, Hilvanug'
faithfulness to them ; he therefore says, " faitliful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favours. The seeming uncertainty, tlius, is not as to Silvanus' faithfulness, which is strongly marked by the Chreek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach
11; Colossians 4. 10. Babylon—The Chaldean Babylon on the Euphrates. See Introduction, ON the Place of Writing this Epistle, in prcxjf that Rome is not meautas Papists assert; cf. Lightfoot »r)-»io«. How unlikfy that in a, friendly salutation the enigmatical title of Rome given in prophecy (John, Revelation 17. 5), should be used ! Babylon was the centre from which the Asiatic dispersion whom Peter addresses was derived. Philo, Legal, ad Cttium, sec. 36, and Josephus, Antiquities, 15. 2. 2; 23. 1"2, Inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about 8000, JosEPiius 17. U); so it would naturally be visited l)y the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Acts 2.9, Jewish "Parlhiaiis . . . dwellers in Mesopotamia" (the Parthiaiis were then mas-
"By Silvanus, that faithful brother, as I expect, I have written to you." [Birks.] briefly Greek, "in few (words)," as compared with the importance of the subject (Hebrews 13. 22). exhorting—not so much formally teaching doctrines, which could not be done in so "few words."' testifying-bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1 John 2. 27). that tills—of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; cf. 2 Peter 3. 15, 16^. 2 Peter 1. 12, " the present truth," viz., the grace fornjerly promised by the prophets, and now manifested to you.
ters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom nt Borne is DloNYSiirs, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the me-
"Grace" is the key-note of Paul's doctrine which Peter now confirms (Ephesians 2. 5, 8). Their sufi'erings for the Gaspel made them to need some attestation and confirmation of the truth, that they should not fall back from it. wherein ye stand-The oldest MSS. read Imperatively, "Stand ye." Lit., "into which (having been already admitted, ch. 1. 8, 21; 2. 7, 8, 9) stand (tliere-
tropolis, seems to have originated the tradition. Ci,emeijT OF Rome (1 Epislola ad Corinthins, sec. 4. 5), often quoted for,
in)." Peter seems to have in mind Paul's words (Romans 5. 2; 1 Corinthians 15. 1). "The grace wherein we stand must be true, and our standing in it true also." [Bengel.] Cf. in Steioer, "He began his Episiie with grace (ch. 1. 2), he finishes it with grace, he has besprinkled the middle with grace, that In every part he miglit teach that the Cliurch is not saved but l)y grace." 13. The ... at Babylon—Alfokd, Benoel, Ac, translate, "Slie that is elected together with you In Babylon," v/z., Peter's wife, whom he ledabout with liim In his missionary Journeys. Cf. ch. 3. 7, "heirs together of tlie grace of life." But why she should be called "elected togetlier witli you
is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preache<i both In the East and West, Implying that Peter never was in the West. In 2 Peter 1. U, he says, "I mnat .^h<rrtly put ott' this tabernacle," Implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it. I t. kiss of eharlly-Romans 1(>. Hi, "an holy kiss:" the token of love to God and the brethren. Love and Ao/incvs are inseparable. Cf. the Instance, Acts 20. 37. prnce— Peter's chxsing salutation ; as Paul's Is, "Grace be witli you," though he accompanies It with " peace be to the brethren." " Peace" (flowing from
in Babylon," as if tliere had been no Christian woman In Babylon besides, is Inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (ch. 1. 1, Greek), or Church of Christianized Jews, with Gentile converts, which resides In Babylon." As Peter and John were closely associated, Peter addresses the Church In John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth fou;" and John similarly addresses the "elect lady," i. e.,
i«/rr(//f<«) was Christ's own salutation after the resurrec-
tion, and from llim IVtcr derives it. be with you all that are In Christ—The oldest MSS. omit "Jesus." In Ephesians 0.21, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast " Be wilh you al^" Uomans
10.21; 1 Corinthians 1«.33.
THE SECOND EPISTLE GENER.\L OF
PETER. INTRODUCTION.
AUTHENTICITY AND genuineness.—If not a gioss linposturc. t/» oicn inlerttal untness Is unequivocal In 11.4 taroar.
It hus Peter't name and apostleship In Its heading: not only his surname, hut his original name Simon, or SOiieon.ttm
Introdiiclum. 2 PETER. Yntroduciion
thus, at the close of his life, reminding his readers who he originally was before his call. Again, in ch. 1. 16-18, ho mentions his presence at the Transfiguration, and Christ's prophecy of his death: and in ch. 3. 15, his brotherhood with Paul, Again, in ch. 3. 1, the author speaks of liimself as author of tlie former Epistle : it is, moreover, addressed so as to incline (but not to be restricted to) the same persons as the first, wliom he presupposes to be acquainted witli the writings of Paul, by that time recognized as "Scripture" (ch. 3. 15, " the long-suffering of God," cf. Romans 2. 4). This necessarily implies o late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture In tlie Church. The Churcli of the fourth century had, besides the testimony which we have of the (iyubtx of the earlier Christians, other external evidence wliich we have not, and which, doubtless, under God's overruling providence, decided them on accepting it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as Anally established in the Councils of Laodicea, 360 a. d. (if the 59th article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the' Boly Ghosl(ch. 1. 21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That
It must have been written in the earliest age, is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. Daille well says, " God has al- -owed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."
Traces of acquaintance with it appear in the earliest Fathers. Hermas, Similes ti. 4 ; cf. ch. 2. 13, Greek, " luxury in the day ... luxuriating with their own decelvings;" and Shepherd, Vision S.7, "They have left their true way" (cf. ch.2.
15); and Vision i.S, "Thou hast escaped this world" (cf. eh. 2. 20). Clement of Rome, ad Corinlhios,c.7.9 and 10, as to Noah's preaching a,nA Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (cf. ch. 2. 5, fi, 7, 9). Iken.bus, a. a. 178 (" tlie day of the Lord is as a thousand years"), and Justin Martyr, seem to allude to ch. 3. 8. Hippolytus, De A ntichristo, seems to refer to ch. 1.
21, "The prophets spake not of their own private (individual) ability and will, but what was (revealed) to them alone by God." The difficulty is, neither Tertullian, Cyprian, Clement of Alexandria, nor the oldest Syriac {Peschito) version (the later Syriac has it), nor the fragment known as Muratori's Canon, mentions it. f\\e first writer who has expressly named it is Origen, in the third century (Homily on Joshua; also 4th Ilamily on Leviticus, and 13th on Numbers), who names it " Scripture," quoting ch. 1. 4 ; 2. 16 ; however (in Euskbius, Ecclesiastical History, 6. 25), he mentions that the Second Epistle was doubted by some. Firmilian, bishop of Cappudocia, in Epistle ad Cyprian
spe.'iks of Peter's Epistles as warning us to avoid heretics (a monition which occurs in the Second, not the First Epis-
tle). Now Cappadocia Is one of the countries mentioned (cf. 1 Peter 1. 1 with ch. 3. 1) as addressed ; and it is striking, that from Cappadocia we get 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.J The books disputed (Antilegomena), as distinguished fi'om those universally recognized (Homologoumena), are Epis-
tles, 2 Peter, James, 2 and 3 John, Jude, the Apocalypse, Epistle to Hebrews (cf. Eusebius, Ecclesiastical History, 3. 3,
25). T\\e Antilegomena stand in quite a different class from t\\e Spurious ; of these there was no dispute, they were universally rejected, e.g., the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. Cyril of Jerusalem
(a. d. .348) enumerates seven Catholic Epistles, including 2 Peter; so also Gregory of Nazianzkn (389 a.d.), and EpiPHANIUS, A.D. .367. The oldest Greek MS.S. extant (of the fourth century) contain the Antilegomena. Jerome, De
Viris Illustribus, conjectured, from a supposed difference of style between the two Epistles, that Peter, being unable
to write Greek, employed a different translator of his Hebrew dictation in the Second Epistle, and not the same as translated the First into Greek. Mark is said to have been his translator in the case of the Gospel according to St. Mark ; but this is all gratuitous conjecture. Much of the same vi-ews pervade both Epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (cf. ch. 3. 8-10 with 1 Peter 4. 5) ; the inspiration of the prophets (cf. 1 Peter 1. 10-12 with ch. 1. 19-21
8. 2); the new birth by the Divine word a motive to abstinence from worldly lusts (1 Peter 1. 22; 2. 2; cf. ch. 1. 4); also
1 Peter 2. 9 with ch. 1. 3, l)oth containing in the Greek the rare word " virtue" (1 Peter 4. 17 with ch. 2. 3).
It is not strange that distinctive peculiarities of style should mark each Epistle, the design of both not being the same. Thus the tufferings of Christ are more prominent in the First Epistle, the object there being to encourage
thereljy Christian sufferers ; the glory of tlie exalted Lord is more prominent in the Second, the object being to communicate fuller " knowledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption, "Christ," is the one employed in the First Epistle ; but in the Second Epistle, " the Lord." Hope is characteristic of the First Epistle ; full knowledge, of the Second Epistle. In the First Epistle he puts
his apostolic aiUfuyrity lesR prominently forward than In the Second, wherein his design is to warn against false teach-
ers. The same difference Is observable in Paul's Epistles. Contrast 1 Thessalonians 1. 1 ; 2 Thessalonians 1. 1 ; Philippians 1. 1, with Galatians 1. 1; 1 Corinthians 1. 1. The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture, implies that this Epistle was written at a late date, Just before Peter's
death.
Striking verbal coincidences occur : cf. 1 Peter 1. 19, end, with ch. 3. 14, end ; ch. 1. .3, "His own," Greek, 2. 16; 3. 17 with 1 Peter .3. 1, 5. The omission of the Greek article, 1 Peter 2. 13 with ch. 1. 21 ; 2. 4, 5, 7. Moreover, two words occur,
ch. 1. 13, "tabernacle," f. e., the bodj', and 15, "decease," which at once remind us of the transfiguration narrative iu the Gospel. Both Epistles refer to the Deluge, and to Noah as the eighth that was saved. Though the First Epistle abounds in gruotations of the Old Testament, whereas the Second contains none, yet references to the Old Testament occur often (ch. 1. 21 ; 2. 15 ; -3. 5, 6, 10, 13). Cf. Greek, 1 Peter .3. 21, " putting away," with ch. 1. 14 ; 1 Peter 1. 17, Greek, Pass the time, with ch. 2. 18; 1 Peter 4. 3, "walked In," with ch. 2. 10; 3. 3; "called you," 1 Peter 1. 15; 2. 9; 5. 10, with
ch. 1. 3.
Moreover, more verbal coincidences with the speeches of Peter In Acts occur In this Second, than In the First Epis-
tle. Cf. Greek, " obtained," ch. 1. 1 with Acts 1. 17 ; ch. 1. 6, Greek, " godllne^rt," with Acts 3. 12, the only passage where the term occurs, except In the Pastoral Epistles; and ch. 2. 9 with Acts 10.2,7; ch. 2. 9, " punished," with Acts 4. 21, the only places where the term occurs; ch. .3. 2, the double genitive, with Acts 5. 32; " the day of the I-ord," ch. 3. 10, with Acts 2. 20, where onlj' It occurs except in 1 Thessalonians 5. 2. The testimony of Jude, 17, 18, Is strong for Its genuineness and Inspiration, by a<loptinK its very words, and by refer-
ring to It as received by the churches to which he, St. Jude, wrote, " Remember the words which were spoken before
rite Apostle Confinus the Brethren 2 PETER I. 171 the Hope of nn Increase of Orcuse.
of the apostles of our Lord Jesus Christ; how that they told you tliere should be mockers in the last lime, v ho should }vnlK after their own ungodly lusts." Jude, therefore, must have written after 2 Peter, to wliicli lie jiliiiuly refers; not before, as Alfobd thinks. No less than eleven passages of Jude rest on similar statements of 'J Peter. JuJe 2, ct. eh. 1.2; Jude 4, cf. ch. 2. 1; Jude 6, cf. ch. 2. 4; Jude 7, cf. ch. 2. 6; Jude 8, cf. ch. 2. 10; Jude 9, cf. ch. 2. 11; Jude 11, el. ch. 2. l.">; Jude 12, cf. ch. 2. 17; Jude 16, cf. ch. 2. 18; Jude 18, cf. ch. 2. 1 and 3. 3. Just in the same way Mieali cli. 4. I-l leans on the somewhat earlier prophecy of Isaiah, wliose inspiration he tliereby confirms. Alfoud reasons that because Jude, in many of tlie passages akin to 2 Peter, is fuller than 2 Peter, lie must be prior. This by no means follows. It
is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energj' of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between 1 and 2 Peter accords with the distinctness of the subjects and objects.
The date, from what has been said, would be about 68 or 69 a. n., about a year after the first, and shortl.v before the destruction of Jerusalem, the typical precursor of the world's end, to which ch. 3. so solemnly calls attention, after Paul's ministry had closed (cf. Greek aorist, "wrote," past time, cli. 3. 15), just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being witliout salutations of individuals, and entrusted to the care of no one Cluirch, or particular churches as the first is, but directed gener-
ally "to them that have obtained like precious faith witli us," it took a longer time in being recognized as canonical. Had Rome been the place of Us composition or publication, it could hardly have failed to have had an early acceptance—an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its compo-
sition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocla, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance. Object.—In ch. 3. 17, 18 the twofold design of the Kpistle'is set forth, riz., to guard his readers against " the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour." The ground on which this knowledge rests is stated, ch. 1. 12-21, i'(2., the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference
is made, cli. 3. 15, 16) testified in tlie same region. Tlie grand antidote is " the full knowledge ol oar Lord and Saviour,"
througli which we know God the Father, partake ot His nature, escape from the pollutions of the world, and ha ve entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of tlie future
reigning. Saviour, His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theo-
ries uf the false teachers who should "deny" His iords/iip and His coming again, the two very points which, as au apos-
tle and eye-witness, Peter attests (His " power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousuess and filthy lusts of the flesh, whilst boasting
of Christian freedom, and, worst of all, apostates from the truth. The knowledge of C/"-i«<, as being the knowledge of
*' the way of righteousness," " the right way," is the antidote of their bad practice. Hence "the preacher of right-
eousness," Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust"' or " unrighteous ;" and Balaam is instanced as exemplify ing the awful result of " utirighteousness" such as character-
ized the false teachers. Thus the Epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; cf. ch. 3. 14, 18 with ch. 1. 2, in both "grace" and " peace" being connected with " the knowledge" of our Saviour; cf. also ch. 3. 17 with 1. 4, 10, 12; and ch. 3. 18, "grow
in grace and knowledge," with the fuller ch. 1. .5-8 ; and ch. 2. 21 ; and oh. 3. 13, " righteousness," with ch, 1. 1 ; and ch.
3. 1 with ch. 1. 13;' and ch. 3. 2 with ch. 1. 19. The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (ch. 2. 1,2, &c.): another proof that this Epistle was written, as it professes, in the apostolic age,
before the development of tlie Gnostic lieresies in tlie end of tlie first and the beginning of tlie second centuries. The
description is too general to identify tlie heresies with any particular one of the subsequent forms of heresy, but
applies generally to them all.
Though altogether distinct in aim from the First Eiiistle, yet a connection may be traced. The neglect of the warnings to circumspection In the walk, led to the evils foretold in the Second Epistle. Cf. the warning against the
abuse of Christian freedom, 1 Peter 2. 16 with ch. "2. 19, " While they promise them liberty, they tliemselves are the ser-
vants of corruption ;" also the caution against pride, 1 Peter 5. o, 6 with ch. 2. 18, " they speak great swelling words Of
vanity."
which is cast forth, like precious— " equally precious"
to all: to those who believe, tliou^h not having seen
Christ, as well as to Peter and those who have seen Hiin. For it lays hold of the same " exceeding great and precioua promises," and the same "righteousness of (iod our Saviour." "The common salvation . . . the faltli once delivered unto the saints" (Jude 3). with us—apostles and eye-witnesses {i\ 18). Though putting forward his
Ver. 1-21. Adduess: Exhoutation to ai.i. Ghaces, as God has Give.n us, in the Knowi-kixje of Ciiuist, all, Things Peutainino to Life: Confik.mkd hv the Testimony OF Apostles, and also Pitoi'iiicrs, to the Power and Coming of Cubist. 1. Simon—the Greek form: In oldest MSS., "Symeon" {//^'^ccic, i'. e., hearing),
a/iostlrship to enforce his exhoi talioii, lu' with true humility puts himself, as to " the lailli," on a level with all other believers. The degree of faith varies in ditlerent believers ; but in respect to its objects, present justification,
as in Acts 15. 11. His mention of his original name, accords with the design of this Second F.pislle, which is
to warn against the coming false teachers, by setting
fortli the true " knowledge" of Christ on the testimony of the original apustolic eye-iritnessrs like lilmself. This was not reciuired in tlie l''lrst Fiilstle. m-rvaiit—" slave :"
saiiclineatloii, and future glorification, 11 is common alike to all. Christ Is to all believers " made of God wisdom, righteousness, saiictllleatlon, aiiil redeiiipllon." tUrawfiU— Greek, "IN." Translate, ns the one article to both nouns reijulres, " the righteousness of Uim who is (at once) our God and (our) Saviour." I'i'ter, conrlrmlng
KO Paul, Romans 1. 1. l€» llx'iii, Ac— He addresses a Wider ranges of renders ((dl believers) than In the First
Epistle, eh. 1., but mi'ans to include esi>eei(dly those addressed in till! First Epistle, iis (•li.3. 1 proves, obtnliird— by grace. Appllcil by Peter tit the receiving of the iipostlenMp, lU., l/y alliitmcnt: as the G'rrr/,- is, I, like I.I); .lolin
Paul's testimony to the same churches, adopts Paul's In-
sjilred phraseology. The (tospcl plan sets forth God'i
rii/hleuusnt \s, which Is Chilsl's righteousness. In tn«» brightest light. Faith has Its sphere in 11 us its peculiar
19. U. They did not n< i|iilriIt lor I liciiisi l vcs ; llie lllvine OJccUon Is an iiuleperident of man's control, us the lot
3e Ex\orrelh the Brethren, h\j Faith and 2 PETEll I. Guud Works, to moke their Calling Swn,
element: God Is in redeinplion " righteous,"' and at the same time a '• Saviour ;' ct'. Isaiah 45. 21, " a juiit tJod and a Saviour.'' 3. Grace . . . peace—(1 Peier 1.2.1 ilirnugli— Oi'eek, "in:" tlie sphere in wliieli alone f/nirc and peace can be multiplied, knowledge— Crj-ce/r, Itnowleilge." of Goil, and of Jesus onr Lord—tlie Father is here meant by "(iod," but the ISon in v. 1: marlciiig liow entirely one the Father and Son are {.lohn li. 7-11). The Vuli/ate omits "of God and;" but oldest MS.S. support the words. Still the prominent object of Peter's exiiortation is " the knowledge of Jesus our Lord" (a phrase only in Romans
former. Faith leads the bana, lore brings up the rear fBEXGEL.] The fruits of faith specified are seven, the perfect number, virtue—moral excellency; manly, strenuous energy, answering to tile Dtc^ue (energetic excellency) of God. and to— G'reeA, " in ;" "and in (tlie exercise Of
your virtue knowledge," viz., practical discrimination of goixl and evil; intelligent appreciation of what is the will of God in each detail of practice. G. Greek, "And in your knowledge self-control." In the exercise of Ciiristian
*/ioiD;eri.(7e or discernment of God's will, let there be the practical fruit of «e//-con<>-oi as to one's lusls and passions. Incontinence weakens the mind
4. 24), and, only secondarily, of the Father through Him
; continence, or self-control, removes weakness and imparts strengtli. [Bengel.j "And in your self-control patient endurance" amidst sufl'erings, so much dwelt on in the First Epistle, ch. 2., 3., and 4. "And in your patient endurance godliness;" it is not to be mere stoical endurance, but united to (and flowing from] God-trusting. [Alford.] 7. "And in your godliness brotherly kindness;" not suffering your go<Iliiiess to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous. [Alfohd.] Your natural atfection and brotherly kindness are to be sanctified by godliness. "And in your brotlieriy kindness love," uiz., to all men, even to enemies, in thought, word, and deed. From brot/ierly kindness we are to go forward to love. Cf.
(v. 8; eh. 2. 20; 3. 18). 3. According as—Seeing that. [AlFORD.] "As He hath given us all things (needful) for
life and godliness, (so) do you give us all diligence," &o. The oil and flame are given wholly of grace by God, and " taken" by believers : tlieir part henceforth is to "trim their lamps" (of. v. 3, 4 with 5, &c.). life and s^odllncss— Spiritual li/e must exist first before there can lie true godliness. Knoivledye of God cxperimenlaily is the firsi Ktep to life (John 17. .3). . Tile child must have vital breath
first, and then cry to, and walk in tlie ways of, his father. It is not by i/odliness that we oljtain life, but
b.y lifp, godliness. To life stands opposed eorruj>tion ; to
ffodliness, lust {v. 4). cnlltd ns— f. lu—"calling" (1 IVter
2. 9). to glory and virtue— ratiier, "through (His) glory." Tlius English Version reads as one oldest MS. But other oldest MSS. and Vulgate reail, "ISi/ J/i.s own (peculiar) glory and virtue;" being the explanation of "His Divine power;" glory and moral excellency (the same attril)ute is given to God in 1 Peter 2. 9, " praises,"
1 Thessalonians3. 12, "Love one toward another (brotherly kindness), and toward all men" (charity). So charity completes the choir of graces in Colossians 3. 14. In a retrograde order, lie who has love will exercise brotherly kindness; lie who has brotherly kindness will feel godliness needful; the godly will mix nothing stoical with his patience ; to the patient, temperance is easy; tlie temperate
lit., x^irlues) characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Philippians 4. 8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit. [Trench, Synonyms.] 4. VVliereby—By His glory and virtue: His glory making tiie "promises" to be exceeding great; His virtue making them "precious." [Bengel.J 'Precious promises are the object of precious
Weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue. [Bengel.J 8. be— GceeA:, " sul)sist," i. e., supi)Osing tliese things to have an actual subsistence in you; " be" would express the mere matter-offact being (Acts Iti. 20). abound —r/iO)-e than in others ; so the Greek, make—" render," "constitute you," habitually, by the very tact of possessing these graces, barren — "inactive," and, as a field l.ying fallow and unworked (Greek), so barren and useless. unfruitful In—rather," . . . in respect to," &c. "The full knouledge (Greek) of Christ" is the goal towards wliich all these graces tend. As their subsisting in us constitutes us not barren or idle, so tlieir abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, tliat we grow in knowing Him (John 7. 17). 9. Bwt— Greek, " For." Confirming the need of these graces (v. 5-8) by tlie fatal consequences of the want of them, he that lacketh Greek, " he to wliom these are not present." blind—as to the spiritual reali-
faith, given—the promises themselves are a gift: for God's promises are as sure as if they were fulfilled. l>y these—promise*. They are tlie object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be ful-
filled, might Greek, " that ye may become partakers of the Divine nature," even now in part ; hereafter perfectly
1 John 3. 2, " We shall be like Him." the Divine nature — not God's essence, but His lioliness, inclu<ling His "glory" and " virtue," v. 3 ; the opposite to "corruption througli lust." Sanclification is the imparting to us of God /^ir/wei/bj' the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Ephesians
ties of the unseen world, and cannot see afar off—Explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (viz., heavenly things), and fixes his gaze on present and eartlily things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Cr»-eeA;, "closing tlie eyes," which constitutes its culpability; hating and rebelling against tlie light shining around him. forgotten Greek, " contracted forgetfulness," wilful and culpable obliviousness, that he was purged—The continually present sense of one's sins having been once for all forgiven, is tlie strongest stimulus to every grace (Psalm 130.4). This once-for-all ac(!omplished cleansing of unbelievers at their new birth
5.30.) The " Divine power" enables us to be partakers of "the Divine nature." escaped the corruption—wliich ;.nvolves In, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, cf. ch. 2.
18-20; Genesis 19. 17; Colossians 1. 13. throughG'T-ee/c, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts. 5. And besides this rather, "And for this very reason," viz., "seeing that His Divine power hath given unto us all tilings that pertain to life and godliness" (v. 3). giving— introducing , side by side with God's gift, on yoxxx part " diligence." Cf. an instance, v. 10; ch. 3. 14 ; 2 Corinthians 7. 11. aU—all possi-
is taught symbolically by Christ, John 13. 10, Greek, "He that has been bathed (once for all) needeth not save to
ble, add— "minister additionally," or abundantly {ct. Greek, 2 Corinthians 9. 10) ; said properly of the on*, vho lupplied all the equipments of a chorus. So accordingly, " there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (v. 11). to— Greek, "IN;" in the possession of your faith, minister
wa.Hh his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our rigliteousness)." "Once purged (witli Christ's blood), we should have no more consciousness of sin" (as condemning us, Hebrews
10. 2), because of God's promise. Baptism is the sacramental pledge of this. 10. Wherefore—Seeking the blessed consequence of having, and the evil effects of not having, these graces (v. 8, 9). the rather—the more earn-
virtue. Their faith (answering to "knowledge of Him," t>.
8) Is presupposed as the gift of God (v. 3; Ephesians 2. 8), ^nd is not required to be ministered by us ; in its exercise,
estly, brethren—marking that it is affection for them wliich constrains him so earnestly to urge them. Nowhere else does ne so address them, which makes his calling them so here the more craphatioal. give diligence—
virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping-stone to the succeeding grace; and the latter in tarn qaalifies and completes the
The ApoMie Speaheth of hk Death, 2 PETER I. avd Warnelh them to be Constant in Faith,
occasion may require, to have . . . In remembrance— Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "hiive them in (earnest) remembrance," as momentous and precious truths. 10. For—Reason why he is so earnest that the remembrance of these things should be continued after his death, followed—out in detail, cunningly-devised Greek, "devi.sed hy {man's) wisdom;" as distinguished from what the Holy Ghost teaches (ef. ) Corinthians 3. 13). But cf. also ch. 2. 3, "feigned words." fables—as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs alrea<ij' existed in thejunction of Judaism with Oriental philosophy in .\sia Minor. A precautionar.y protest of the Spirit against the rationalistic theory of the Gospel history being myth, when we made known unto you—not that Peter himself had personally taught the churches in Pontus, Galatia, Ac, hut he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (ch. 1. 1, including, but not restricted, as 1 Peter, to
The Greek aorist implies one life-long effect, fAlford.] to make Greek middle voice ; lo make so far as it dcpendu on you; to do your part towards making. "To make" absolutely and tlually is God's part, and would be in tlie
active, yonr calling and election sure—by " miaistirring additionally in your faith virtue, and in your virtue know-
ledge,'' &c. God must work all these grace's in us, yet not so that we should be mere machines, but willing instru7nenls
in His hands in making His election of us "secure." Tlie ensuring of our election is spoken of not in respect to'God, whose counsel is steadfast and everlasting, but in respect to our part. There is no uncertainty on His part, but on ours the only security is out faith in His promise and the
fruits of the Spirit (ti. 5-7, 11). Peter sulijoins election to
calling, because the calling is the effect and proof of God's
election, vfh\ch goes before and is the main thing (Romans
8. 28, 30, 33, where God's "elect" are those " predes'innted," and election is "His purpose," according to wliioh he "called" them). We know His calling before His election, thereby calling is put first, fall— Greet, "stumble" and
fall finally (Romans 11. 11). Metaphor from one stumbling
tlie churches in Pontus, itc). power—the opposite of "lal)les:" cf. the contrast of "word" and "power,"' 1 Corinthians 4. 20. A specimen of His poiver was given at the Transfiguration ; also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His iccond advent. A refutation of the scoffers (ch. 3.
In a race (1 Corinthians 9. 24). 11. an—rather as Greek, "the entrance" which ye look for. ministered—the same verb as in v. 5. Ministerin yonr faith virtue and the other
graces, so shall there be ministered to you the entrance into that heaven where these graces shine most briglitly. The reward of grace hereafter shall correspond to the work of grace here, abundantly— GreeA-, " richly." It answers to "abound," v. 8. If these graces abound in .you, you shall have your entrance into heaven not merely "scarcely"
4): I, James and John, saw with our own eyes a mysterious sample of His coming glory, were Greek, "were made." eye-witnesses-As initiated spectators of mysteries (so the Greek), we were admitted Into His innermost secrets, viz., at the Transliguration. his-Emphatlcal (cf. Greek): THAT great One's majesty. 17. received . . . honour— in the voice that spake to Him. glory—in the
(as he had said, 1 Peter 4. 18), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling." 12. Wherefore—as these graces are so necessary to your abundant entrance into Christ's kingdom (u. 10, 11). I will not be negligent—The oldest MSS. read, "I will be about always
light whidi shone around Him. cnme— Greek, "was borne :" the same phrase occurs only In 1 Peter 1. 13: one of several instances sliowing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with 1 Peter, is not well founded, such a voice—as he proceeds to describe, from
to put you in remembrance" (an accumulated future : I
will regard you as always needing to be reminded) : cf. " I will endeavour," v. 15. "I will be sure always to remind you." [Alford.] "Always:" implying the reason why he writes the second Epistle so soon after the tirst. He
tlie excellent glory—rather as Greek, "BY (t. e., uttered by) the magnificent glor.v" (i. e., by God: as His glorious manifested presence Is often called by the Hebrews "the Glory," cf. " His Excellency," Deuteronomy 33. 26; Psalm
feels there is likely to be more and more need of admonition on account of the increasing corruption (cli. 2. 1, 2). In tlie present truth—//le Gospel-truth note present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, l)elievers, so that they are "eslablished" in it as a " present" reality. Its importance renders frequent monitions never superfluous: cf. Paul's similar upolog.v, Romans 15. 14, 15. 13. "Vea.—Greek, "Rut;" though "you know" the truth (r. 12). this tabernacle—soon to be taken down (2 Corinthians 5. 1): I therefore need tomake
21. 5). in ^vhom— Greek, " tn regard to whom" (accusative); but Matthew 17. 5, " in whom" (dative) centres and rests my good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his ln<lependence in his inspired testimony. I am Greek aorist, past time, "My gofid pleasure rested from eternil.v." 18. wc—Emphatlcal : we, James and John, as well as m.vself. which came—rather as Greek, " we heard l)orne from heaven." holy mount—as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's Divine glory there. 19. and—and so, viz., by this santple of Christ's glory in His humiliation (John 1. 14), and earnest of His coming glory In His exaltation. 'We—all believers, a more sure—rather as Greek, "we have ttie word of prophecy more sure" (confirmed). Previously we knew Its sureness by faith, but, through that visible specimen of Its hereafter entire fulfilment, assurance Is made doubly sure. Prophecy assures us that Christ's stifTerings, now past, are to l)e followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that' "the day" of His glor.v will "dawn" ere long. He does not mean to sa.v that " the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfigurat ion, as Knglish }'ersi<m ; for this Is plainly not the fa<-t. The fulfilment of propheci/ no tar In (^lirlst's history makes us the si/rcr of what is yet to he fulfilled. His consnmnuited glor.v. The word was the " lamp (Greek for
the most of my short lime for the good of Christ's Church. The zeal of Satan against It, the more intense as hi.itime
Usliort, ought to stimulate Christians on the same ground.
\ty— Greek, " in" (cf. eh. 3. 1). 14. shortly I must put olT —Greek, " the putting oIT (as a garment) of my tabei iiacle
Is speedy :" implying a soon approaching, i\\>d alsoa.vi/(/- den death (as a violent death Is). Christ's words, .lolin 21.
18, 19, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Cf. as to Paul, 2 Timothy 4. (i. Though a violent d<"ath, ho calls Ita "departure" (drcck tor "decease," V. 15), cf. Acts 7. GO. 15. endeavour—" use my diligence:" the same Greek word as in v. 10: this Is the
field In which my diligence has scope. Peter thus lulllls Christ's charge, "Feed my sheep." decensc— " di'part-
lire." The very word (exodus) used In the Transfigura-
tion, Moses and Kllas conversing al)out Christ's decease (found nowhere else in the New Testament, but Hel)rews 11.
22, "the departing of Israel" out of Egypt, to wliW'li the saints' deliverance from the present liondage of (corruption answers). "Tal)ernacl('" Is another term fnund here as well an there (r,uke 9. 31, .'!:!): an undesigned coincidence confirming Peter's authorshlpof this Epistle, that ye may be able—by the help of this wrltt<'n Epistle; and perhaps also of St. Mark's Gospel, which Peter superintended, always— G'J'ceA:, " on each occasion :" as often as