Exegetical and Hermeneutical Commentary of 2 Peter 1:15
Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance.
15. Moreover I will endeavour that you may be able after my decease ] The word “endeavour” in the modern sense is perhaps slightly too weak, the Greek verb implying diligent and earnest effort. In the Greek word for “decease” ( exodos), we meet with another suggestive coincidence with the history of the Transfiguration. When the Apostle had seen the forms of Moses and Elijah, they had spoken of the “decease” which Christ should accomplish at Jerusalem (Luk 9:31). It may be noted that this use of the word, as an euphemistic synonym for “death,” is entirely absent from Greek classical writers, and that probably the two passages referred to are the earliest instances of its use in that sense. It occurs, however, a little later in Josephus ( Ant. iv. 8, 2) and in Wis 3:2 (“Their departure was taken for misery”), probably the work of a contemporary. In the intention thus expressed we may fairly see a confirmation of the tradition which speaks of St Mark’s acting as the “interpreter” or amanuensis of St Peter, in writing his Gospel, recording, at the request of the Apostle’s disciples, what they had heard orally from him. (Euseb. Hist. ii. 15, iii. 39, Iren. iii. 10, 6.)
Another interpretation of the words may be noticed as deserving a place among the curiosities of exegesis. Roman Catholic commentators, Cornelius a Lapide and others, have connected the words “after my decease” with the verb “I will endeavour,” and have thus construed the Apostle’s words into an argument for his continued watchfulness and superintendence over the development of the Church’s doctrine.
Fuente: The Cambridge Bible for Schools and Colleges
Moreover, I will endeavour – I will leave such a permanent record of my views on these subjects that you may not forget them. He meant not only to declare his sentiments orally, but to record them that they might be perused when he was dead. He had such a firm conviction of the truth and value of the sentiments which he held, that he would use all the means in his power that the church and the world should not forget them.
After my decease – My exodus, ( exodon;) my journey out; my departure; my exit from life. This is not the usual word to denote death, but is rather a word denoting that he was going on a journey out of this world. He did not expect to cease to be, but he expected to go on his travels to a distant abode. This idea runs through all this beautiful description of the feelings of Peter as he contemplated death. Hence he speaks of taking down the tabernacle or tent, the temporary abode of the soul, that his spirit might be removed to another place 2Pe 1:13; and, hence, he speaks of an exodus from the present life – a journey to another world. This is the true notion of death; and if so, two things follow from it:
(1)We should make preparation for it, as we do for a journey, and the more in proportion to the distance that we are to travel, and the time that we are to be absent; and,
(2)When the preparation is made, we should not be unwilling to enter on the journey, as we are not now when we are prepared to leave our homes to visit some remote part of our own country, or a distant land,
To have these things always in remembrance – By his writings. We may learn from this,
(1) That when a Christian grows old, and draws near to death, his sense of the value of Divine truth by no means diminishes. As he approaches the eternal world; as from its borders he surveys the past, and looks on to what is to come; as he remembers what benefit the truths of religion have conferred on him in life, and sees what a miserable being he would now be if he had no such hope as the gospel inspires; as he looks on the whole influence of those truths on his family and friends, on his country and the world, their value rises before him with a magnitude which he never saw before, and he desires most earnestly that they should be seen and embraced by all. A man on the borders of eternity is likely to have a very deep sense of the value of the Christian religion; and is he not then in favorable circumstances to estimate this matter aright? Let anyone place himself in imagination in the situation of one who is on the borders of the eternal world, as all in fact soon will be, and can he have any doubt about the value of religious truth?
(2) We may learn from what Peter says here, that it is the duty of those who are drawing near to the eternal world, and who are the friends of religion, to do all they can that the truths of Christianity may be always had in remembrance. Every mans experience of the value of religion, and the results of his examination and observation, should be regarded as the property of the world, and should not be lost. As he is about to die, he should seek, by all the means in his power, that those truths should be perpetuated and propagated. This duty may be discharged by some in counsels offered to the young, as they are about to enter on life, giving them the results of their own experience, observation, and reflections on the subject of religion; by some, by an example so consistent that it cannot be soon forgotten – a legacy to friends and to the world of much more value than accumulated silver and gold; by some, by solemn warnings or exhortations on the bed of death; in other cases, by a recorded experience of the conviction and value of religion, and a written defense of its truth, and illustration of its nature – for every man who can write a good book owes it to the church and the world to do it: by others, in leaving the means of publishing and spreading good books in the world.
He does a good service to his own age, and to future ages, who records the results of his observations and his reflections in favor of the truth in a book that shall be readable; and though the book itself may be ultimately forgotten, it may have saved some persons from ruin, and may have accomplished its part in keeping up the knowledge of the truth in his own generation. Peter, as a minister of the gospel, felt himself bound to do this, and no men have so good an opportunity of doing this now as ministers of the gospel; no men have more ready access to the press; no men have so much certainty that they will have the public attention, if they will write anything worth reading; no men, commonly, in a community are better educated, or are more accustomed to write; no individuals, by their profession, seem to be so much called to address their fellow-men in any way in favor of the truth; and it is matter of great marvel that men who have such opportunities, and who seem especially called to the work, do not do more of this kind of service in the cause of religion. Themselves soon to die, how can they help desiring that they may leave something that shall bear an honorable, though humble, testimony to truths which they so much prize, and which they are appointed to defend? A tract may live long after the author is in the grave; and who can calculate the results which have followed the efforts of Baxter and Edwards to keep up in the world the remembrance of the truths which they deemed of so much value? This little epistle of Peter has shed light on the path of men now for 1,800 years (circa 1880s), and will continue to do it until the second coming of the Saviour.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. Moreover, I will endeavour] And is not this endeavour seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance.
After my decease] . After my going out, i.e. of his tabernacle. The real Peter was not open to the eye, nor palpable to the touch; he was concealed in that tabernacle vulgarly supposed to be Peter. There is a thought very similar to this in the last conversation of Socrates with his friends. As this great man was about to drink the poison to which he was condemned by the Athenian judges, his friend CRITO said, “But how would you be buried?-SOCRATES: Just as you please, if you can but catch me, and I do not elude your pursuit. Then, gently smiling, he said: I cannot persuade Crito, , that I AM that Socrates who now converses with you; but he thinks that I am he, , whom he shall shortly see dead; and he asks how I would be buried? I have asserted that, after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed.” PLATONIS Phaedo, Oper., vol. i, edit. Bipont., p 260.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These things; the doctrine before delivered concerning faith in Christ, the practice of good works, and their continuance in both.
Always; this may be joined either to
endeavour, and so relate to the apostle himself; he would always be diligent, and do his part, that they might have these things in remembrance: or rather, (according to our translation), to having
in remembrance, Peter being now near his end; and therefore this always may better refer to them that were to live after him, than to himself that was so soon to die.
In remembrance; or, to commemorate them, viz. to the benefit and edification of the church; and this includes their having them in remembrance, but implies something more.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. endeavour“use mydiligence”: the same Greek word as in 2Pe1:10: this is the field in which my diligence has scope.Peter thus fulfils Christ’s charge, “Feed My sheep”(Joh 21:16; Joh 21:17).
decease“departure.”The very word (“exodus”) used in the Transfiguration, Mosesand Elias conversing about Christ’s decease (found nowhereelse in the New Testament, but Heb11:22, “the departing of Israel” out of Egypt,to which the saints’ deliverance from the present bondage ofcorruption answers). “Tabernacle” is another term foundhere as well as there (Luk 9:31;Luk 9:33): an undesignedcoincidence confirming Peter’s authorship of this Epistle.
that ye may be ablebythe help of this written Epistle; and perhaps also of Mark’s Gospel,which Peter superintended.
alwaysGreek,“on each occasion”: as often as occasion may require.
to have . . . inremembranceGreek, “to exercise remembrance of.”Not merely “to remember,” as sometimes we do, things wecare not about; but “have them in (earnest) remembrance,”as momentous and precious truths.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moreover, I will endeavour,…. He signifies, that he should not only use all diligence to stir them up to, and put them in remembrance of the necessary duties of their calling while he was alive, but should make it his study to concert some measures, and take some steps,
that you may be able after my decease: or Exodus, meaning his going out of this world by death, in allusion to the Israelites going out of Egypt, and marching for Canaan’s land; this world being, like Egypt, a place of wickedness, misery, and bondage; as heaven, like Canaan, a place and state of rest and happiness.
To have these things always in remembrance; by which they might be always put in mind of them, or by recurring to which they might have their memories refreshed; and what he means is, to leave these exhortations and admonitions in writing, which they might read, and be of use to them when he was dead and gone; and indeed by this, and his former epistle, though being dead, he yet speaketh.
Fuente: John Gill’s Exposition of the Entire Bible
Peter may also have had an intimation by vision of his approaching death (cf. the legend Domine quo vadis) as Paul often did (Acts 16:9; Acts 18:9; Acts 21:11; Acts 23:11; Acts 27:23).
At every time (). As need arises, old adverb, here alone in N.T.
After my decease ( ). For meaning death see Lu 9:31, and for departure from Egypt (way out, , ) see Heb 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth.
That ye may be able ( ). Literally, “that ye may have it,” the same idiom with and the infinitive in Mark 14:8; Matt 18:25. It is the object-infinitive after (I will give diligence, for which see verse 10).
To call these things to remembrance ( ). Present middle infinitive of (as in verse 10). is an old word (from ), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Ro 1:20 we have (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark’s Gospel, which would help them after Peter was gone. Mark’s Gospel was probably already written at Peter’s suggestion, but Peter may have that fact in mind here.
Fuente: Robertson’s Word Pictures in the New Testament
Ye may be able [ ] . Lit., that you may have it. A similar use of have, in the sense of to be able, occurs Mr 14:8. The same meaning is also foreshadowed in Mt 18:25, had not to pay; and Joh 8:6, have to accuse.
Decease [] . Exod. is a literal transcript of the word, and is the term used by Luke in his account of the transfiguration. “They spake of his decease.” It occurs only once elsewhere, Heb 11:22, in the literal sense, the departing or exodus of the children of Israel. “It is at least remarkable,” says Dean Alford, “that, with the recollection of the scene on the mount of transfiguration floating in his mind, the apostle should use so close together the words which were there also associated, tabernacle and decease. The coincidence should not be forgotten in treating of the question of the genuineness of the epistle.”
Call to remembrance [ ] . The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression is found, Rom 1:9, mneian poioumai, I make mention. See, also, Eph 1:16; 1Th 1:2; Phl 1:4. Some render it thus here, as expressing Peter’s desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance.
Fuente: Vincent’s Word Studies in the New Testament
1) “Moreover I will endeavor.” (de spoudaso kai) “I will even endeavor, be diligent, or help all I can.”
2) “That ye may be able after my decease” That you (may) always have after my (Greek exodus) decease or going out of life – after my death.
3) “To have these things always in remembrance.” For “these things” always (Greek poieisthai) to cause to be in memory. Peter here alludes to his devout endeavors to live right and write these letters of instruction for them to use as guides for Christian living, even as Paul did, 2Ti 4:1-8
Fuente: Garner-Howes Baptist Commentary
2Pe. 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.
_______________________
Yea, I will give diligence
See 2Pe. 1:5, where the noun form of the verb spoudazo (which also occurs in 2Pe. 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 Heb. 11:22, departure. It is used here of ones departure from this earth, as in Luk. 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.
Fuente: College Press Bible Study Textbook Series
(15) Moreover I will endeavour.The verse requires re-arranging. Always (or better, at all times) belongs to may be able, not to have in remembrance; and perhaps moreover is not quite right. Better, But I will endeavour that ye may at all times also (as well as now) have it in your power after my decease to remember these things. To what does this declaration point? The simplest answer is, to his writing this letter, which they might keep and read whenever they liked. (Comp. 2Pe. 1:13.) Other suggestions areto his having copies of this letter distributed; or, writing other letters; or, instructing, St. Mark to write his Gospel; or, commissioning faithful men to teach these things. There seems to be nothing either for or against these conjectures. It is a coincidence worth noting that, with the Transfiguration in his mind (2Pe. 1:16-18), he uses, in close succession, two words connected in St. Lukes account of the Transfiguration (Luk. 9:31; Luk. 9:33)decease and tabernacle.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. I will endeavour The give diligence of 2Pe 1:10. In 2Pe 1:12-13, he proposes a continued reminding of his readers during his life, but he now intends to enable them, after his death, to always remember his teachings.
It may be, that besides the two epistles he also contemplated some further writing.
My decease The very word used in Luk 9:31 of the topic of the conversation of Moses and Elias with Jesus; literally, my exodus. In three successive verses we have the dwelling in, the putting off, and the going out of my tabernacle. Clearly, St. Peter was no materialist or annihilationist.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Yes, I will give diligence that at every time you may be able after my exodus to call these things to remembrance.’
He is concerned that after his death they would still continue to have in remembrance:
1) The divine power received through the knowledge of the One Who had called them by His glory and excellence (2Pe 1:3).
2) That He has granted to them those great and precious promises which have resulted in their partaking of the divine nature (2Pe 1:4).
3) The reality of their calling and election.
These three certainties, along with the resulting life that they are to lead as described in 2Pe 1:5-8, will be the foundation of their future lives.
Some see here the promise of further written information from which they will be able to learn, and refer it to the writing of the Gospel of Mark. The idea is that the writing of it is already in progress, and he will speed it up so as to ensure that it is soon available for them. The fact of Peter’s input into the Gospel of Mark is accepted by many scholars, and was testified to early on in the writings of Papias (mid-second century).
Note the use of the term ‘exodus’ for death. Moses and Elijah had discussed Jesus’ coming ‘exodus’ on the Mount of Transfiguration (Luk 9:31). So as his mind turns towards the experience that he, James and John had had there he begins to align himself with his Master Whose glory had been revealed there. This sure touch reveals that this is Peter himself writing, especially in view of the fact that the description of the Transfiguration that follows is clearly independent of the Gospels.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 1:15. To have these things always in remembrance. The things which they were to have always in remembrance, were, the necessity of experiencing and practising the graces and virtues of the Christian life, mentioned 2Pe 1:5. &c. and that if they did so, they should have an abundant entrance into Christ’s everlasting kingdom of happiness. More important truths they could not remember; these things St. Peter had preached during his life; and he wrote these two epistles, that the Christians might remember them when he was dead. He thought writing much preferable to oral tradition, for preserving the exact knowledge and remembrance of truths of the last consequence:and he judged well; for what have we certain from oral tradition? whereas these two epistles of St. Peter’s have already continued above 1700 years, and are as able to put us in remembrance of these things, as they were the Christians at that age when they were written, and of all ages since. The note of the Rhemish annotators upon this verse is most curious; for they fancy that St. Peter had intimated to the Christians, “That his care over them should not cease by death; but that by his intercession before God,after his departure, he would do the same thing for them that he had done before in his life by teaching and preaching.” Surely it is a sign of a desperate cause, and that men are put to the most wretched shifts to maintain a party or faction, when they make use of such despicable proofs! “I was of opinion, says Dr. Heylin, that probably St. Peter fulfilled this promise, not only by leaving these epistles behind him, but by leaving also some directions with St. Jude, who, in his epistle to the same persons, repeats many things from this, with such a sameness, as I thought difficult to be accounted for any other way, till I saw a more satisfactory solution of the difficulty, in that admirable performance, ‘The Use and Intent of Prophesy;’ where, in the first dissertation, it is shewn, from some passages quoted from the Apostolical constitutions, that it is highly reasonable to suppose, that the apostles had a meeting upon the extraordinary case of the new false teachers; and that they gave jointly, by common consent and deliberation, precepts proper to the occasion, to be communicated to all churches by their respective apostles and bishops; that accordingly many circular letters were sent for that purpose; and that the second epistle of St. Peter, and St. Jude’s epistle, seem to be of this sort, &c.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 1:15 . ] “ but I will, moreover, also zealously take care, that ;” connects this sentence with 2Pe 1:13 ; it belongs to , not to what follows.
] . . “ on every occasion ,” quotiescunque usus venerit (Bengel); it belongs to . . ., and must not be connected with .
] The construction of with the accus. cum inf. only here; with the infinitive means: “ to be able .”
, here only: “ to call up the memory (recollection) of this ,” that is, in you ; similarly (Rom 1:9 ; Eph 1:16 , etc.).
as in 2Pe 1:12 . Dietlein, altogether arbitrarily, understands it of the memory of the history of Christ as He appeared in the flesh.
Peter promises to his readers, that as it was his intention in 2Pe 1:12 to remind them of the truths stated in 2Pe 1:3-11 , he would also endeavour that after his death they should always be able to remember them. By what means he would do this is in this passage as little stated as in the , 2Pe 1:12 . The reference here is not to the first and second epistles; [47] this in like manner is opposed by the future . The words following on seem to imply that the author would do something else besides the , whereby his readers after his death would be put in a position to remember what he had now written to them. This additional something may, however, be regarded as the itself in relation to ; that is to say, the latter states what he , the former what they , should do. It is most probable that the author in and expresses his intention of continuing for the future also to write to his readers as time and opportunity presented themselves. It is entirely arbitrary to take the promise as referring to copies of his letters (de Wette), or to the composition of the Gospel of Mark, which is supposed to have been done under Peter’s superintendence (Michaelis, Pott, Fronmller, etc.), or to the appointing of faithful teachers, cf. 2Ti 2:2 .
[47] Dietlein: “Peter finds it necessary, in the first place, to stir up their remembrance during his lifetime, and secondly, to secure it for the time after his death; he wishes to provide for the latter also, at all times, i.e. he will not stop short at the epistle he has already written, but will make use of the present opportunity for writing a second.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
Ver. 15. After my decease ] Gr. , my exodus, or passage to heaven. The apostle in this expression hath respect doubtless to that, Luk 9:31 ; Dan 6:15 , refers to Psa 2:1 .
To have these things always, &c. ] Dilexi virum (said Theodosius concerning Ambrose), I could not but love the man exceedingly for this, that when he died he was more solicitous of the Churches than of his own dangers. And I am in no less care (saith Cicero) what the commonwealth will do when I am dead, than while I am yet alive. Luther in many places of his books tells us, he was much afraid that the true doctrine of justification by faith alone would be, after his death, much defaced if not utterly lost out of the Church. And it happened out accordingly in part, by the pestilent opinions and endeavours of Flacius, Osiander, and other busy broachers of errors, about that fundamental point. While Luther lived, they forbore to vent themselves. But when his head was laid, Osiander was heard to boast Leonem mortuum esse; vulpes a se flocci pendi: that the lion was dead; and for the foxes (meaning Melancthon and the rest), he cared not for them. (Melch. in Vit. Osiand.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] Moreover ( both serve for connexion with the foregoing) I will endeavour that ye may on every occasion have it in your power (reff.) after my decease (it is at least remarkable that, with the recollection of the scene on the mount of transfiguration floating in his mind, the Apostle should use so close together the words which were there also associated, viz. and : see Luk 9:28 ff. The coincidence should not be forgotten in treating of the question of the genuineness of the Epistle) to exercise the memory of these things ( is almost always used for to make mention of : so Herodot. vi. 19, 55, vit. Hom. 14, and other examples in Wetst.: but such evidently is not its sense here. In Thucyd. (ref.) the sense is ambiguous, but from following, it would appear that to quote or make mention is also the sense there, though Palm and Rost give it as here. An interpretation has been given to this latter clause which the very position of the Greek words, , after , ought sufficiently to have guarded against: viz. that St. Peter says , meaning, as c. and Thl. mentioning this view, , (but not with approval, merely stating that (per hyperbaton intelligentes) . . .). Many of the R.-Catholic interpreters take this view; so Corn. a-Lap., , “habere scilicet in mente et memoria mea (?) ut crebro vestri sim memor apud Deum, eumque pro vobis orem, ut horum monitorum meorum memoriam vobis refricet. Ita cumenius (compare above. The more candid Estius confesses, “c. etiam hujus meminit interpretationis, sed alteram prfert ut simpliciorem”), &c.” and he concludes: “Hinc patet S. Petrum et Sanctos vita functos curare res mortalium, ideoque esse invocandos.” And so Justiniani, but not so confidently: Feuardentius, doubtingly at first, but “vires acquirens eundo,” and ending with a vehement invective against the heretics who hold the interpretation which he himself had previously given. Estius, on the other hand, impugns this view, supporting the ordinary one, and ending “Jam quid attinet, statuere velle doctrinam certissimam argumento incerto, cum alia certissima nequaquam desint?” It is most instructive, especially in our days, to take up any of the texts, by which the abuses of Rome are supposed to be sanctioned, and to trace their interpretations through the R.-Cath. Commentators themselves. It will be most frequently found, as here, that the confident allegation of them has arisen at first out of some merely conjectural sense, impugned by the very authorities which they quote for it, or supported, as in this case (compare the citations in Corn. a-Lap. and Estius), by spurious writings attributed to the Fathers.
Fuente: Henry Alford’s Greek Testament
2Pe 1:15 . . The form is used by Polybius and later writers for the classical . goes with = “on each occasion when you have need”. The word is found apparently in the same sense in P. Gen. 31 3 f. (ii. A.D.), (“causing you annoyance on each occasion when you are at home”). . What is the reference in ? It must have the same reference as in 2Pe 1:12 , viz. to the practice of the Christian graces, and the larger reference must be to some systematic body of instruction. This might easily take the form of reminiscences of the example of Jesus Himself, and the allusion may be to the Petrine reminiscences contained in the Gospel of St. Mark ( cf. (Peter and Paul) Iren. iii. 1. 1.). “He has already referred to Christ (2Pe 1:3 ), as having called them ”; surely nothing could be more appropriate, more helpful to a godly life, than that Peter should leave behind the picture of this drawn from his own recollection. And the following words, . . . (2Pe 1:16 ) seem to imply a statement of facts” (Mayor, 143., where see whole discussion against Zahn. Introd. II. pp. 199 ff.). . The same word is used in Luk 9:31 of the death of Christ. It seems to include the thought of subsequent glory ( cf. Expositor , vi. ii. pp. 73 f. Smith, Days of His Flesh , pp. 274 f.) The meaning “death” is found in B.G.U. 168. (ii. iii. A.D.). ( ) .
: “refer to”; always in Greek writers, from Herodotus down = “mentionem facere, “make mention of” ( cf. Grimm-Thayer under ). The sense here seems much the same. The document “referred to” would be an authentic source of information. Cf. P. Fay, 19 (ii. A.D.) [ ] .
Fuente: The Expositors Greek Testament by Robertson
endeavour. Same as “give diligence”, 2Pe 1:10.
decease. Greek. exodos. See Luk 9:31.
to have, &c. = to make remembrance (Greek. mneme. Only here) of these things.
always = at every time. Greek. hekastote. Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] Moreover ( both serve for connexion with the foregoing) I will endeavour that ye may on every occasion have it in your power (reff.) after my decease (it is at least remarkable that, with the recollection of the scene on the mount of transfiguration floating in his mind, the Apostle should use so close together the words which were there also associated, viz. and : see Luk 9:28 ff. The coincidence should not be forgotten in treating of the question of the genuineness of the Epistle) to exercise the memory of these things ( is almost always used for to make mention of: so Herodot. vi. 19, 55, vit. Hom. 14, and other examples in Wetst.: but such evidently is not its sense here. In Thucyd. (ref.) the sense is ambiguous, but from following, it would appear that to quote or make mention is also the sense there, though Palm and Rost give it as here. An interpretation has been given to this latter clause which the very position of the Greek words, , after , ought sufficiently to have guarded against: viz. that St. Peter says , meaning, as c. and Thl. mentioning this view, , (but not with approval, merely stating that (per hyperbaton intelligentes) …). Many of the R.-Catholic interpreters take this view; so Corn. a-Lap., , habere scilicet in mente et memoria mea (?) ut crebro vestri sim memor apud Deum, eumque pro vobis orem, ut horum monitorum meorum memoriam vobis refricet. Ita cumenius (compare above. The more candid Estius confesses, c. etiam hujus meminit interpretationis, sed alteram prfert ut simpliciorem), &c. and he concludes: Hinc patet S. Petrum et Sanctos vita functos curare res mortalium, ideoque esse invocandos. And so Justiniani, but not so confidently: Feuardentius, doubtingly at first, but vires acquirens eundo, and ending with a vehement invective against the heretics who hold the interpretation which he himself had previously given. Estius, on the other hand, impugns this view, supporting the ordinary one, and ending Jam quid attinet, statuere velle doctrinam certissimam argumento incerto, cum alia certissima nequaquam desint? It is most instructive, especially in our days, to take up any of the texts, by which the abuses of Rome are supposed to be sanctioned, and to trace their interpretations through the R.-Cath. Commentators themselves. It will be most frequently found, as here, that the confident allegation of them has arisen at first out of some merely conjectural sense, impugned by the very authorities which they quote for it, or supported, as in this case (compare the citations in Corn. a-Lap. and Estius), by spurious writings attributed to the Fathers.
Fuente: The Greek Testament
2Pe 1:15. , I will endeavour) On this depends , that you may have [be able]. Thus also the Latins construct the verb studeo.-, at every time) as often as there shall be occasion.-) An elegant phrase, . But they were about to have it [in their power], since this very Epistle of Peter was left to them.
Fuente: Gnomon of the New Testament
I will: Deu 31:19-29, Jos 24:24-29, 1Ch 29:1-20, Psa 71:18, 2Ti 2:2, Heb 11:4
these: 2Pe 1:4-7, 2Pe 1:12
Reciprocal: Num 20:28 – put them Deu 31:29 – corrupt yourselves Jdg 7:20 – brake 2Ch 24:17 – Now after Psa 102:18 – This Luk 1:4 – General 2Co 5:8 – and willing 2Th 2:5 – when 2Ti 2:15 – Study 2Ti 4:6 – and Heb 2:1 – we should
Fuente: The Treasury of Scripture Knowledge
2Pe 1:15. After my decease. There is an interesting item in this phrase. The last word is from EXODUS which Thayer defines, “Exit, i. e. departure; departure from life, decease.” We know by the connection that Peter is writing about his death but calls it by a word that means “departure” or going out. The meaning of this word is what gives the second book of the Bible its name, because the “going out” of the children of Israel from Egypt is the main event of that book. But the passage is fatal to the doctrine of soulsleepers and other materialists. They teach that nothing leaves the body at death; that all there is of man goes to the grave at that time. The statement of Peter about his death belies the heresy for we know that his body did not depart when he died. Have these things always in remembrance. By putting the teaching in writing with assurances of its truthfulness, the brethren would have the reminder before them even after the soul of Peter had “put off its tabernacle” and had made its exit from this world.
Fuente: Combined Bible Commentary
2Pe 1:15. But I shall also give diligence (or, diligently provide) that at all times ye may be able after my decease to call up the memory of these things. The A. V. is slightly at fault here both as to terms and as to arrangement. Moreover less correctly conveys the idea than but or (as in the R. V.) yea For the writer is rather resuming and amplifying the statement made in 2Pe 1:12, than explaining some additional provision which he meant to make. The always, which the A. V. connects with the have in remembrance, rather defines the may be able after my decease. The word, too, properly speaking, means on each occasion, or at all times as they rise. The phrase rendered have in remembrance is one found nowhere else in the N. T. In Classical Greek it means to make mention of. It is possible that it has that meaning here, and that the writer expresses his desire to make it possible for his readers to report these things to others. It is generally taken, however, in the modified sense of recalling to memory; which has the analogy of similar modes of expression (e.g. in Rom 1:9; Eph 2:16), and is in harmony with the thought of the previous verses. Various views are entertained of what is exactly referred to in this promise or resolution. It is supposed, e.g., that Peter alludes to the two Epistles as a written provision he was to leave behind him. But the form of the resolution, I shall give diligence, does not easily fit in with that. It is supposed, too, that he may have in view the training and appointment of teachers to succeed him, or the transcription of copies of his Epistles for wide distribution, or the preparation of a Gospel (namely, that of Mark) under his direction. Most probably, however, he is simply expressing his intention to continue to communicate with them, as he had already been doing, on the great truths of the Gospel as long as opportunity presented itself, and thus to arm them to the utmost against the peril of forget fulness. Not a few Roman Catholic interpreters, including some of the very best, have construed this into a statement of Peters permanent supervision of the Church, and even his heavenly intercession in behalf of it. Notice that the word rendered decease here means literally exodus, and is the very term used in Lukes account of the Transfiguration (Luk 9:31). Elsewhere it occurs only once, and that in the literal sense, viz. in Heb 11:22, where it is translated departing.
Fuente: A Popular Commentary on the New Testament
2Pe 1:15. Moreover I will endeavour By writing these things in this epistle, and by every other means in my power, while it pleases God to continue me among you; that ye may be able Through frequently reading what I here write; after my decease to have these things always in remembrance The apostles care in this was highly commendable; because the most important truths, if they are not remembered, have no influence on the mind. The gradation in this passage is beautiful. He proposed to put the brethren in remembrance of some revealed truths, with which they were acquainted; he proposed to do this, not once or twice, but always, as long as he lived; nay, he proposed [by leaving this written testimony among them] to put them in remembrance of these things after his death. Wherefore the ministers of the gospel, following Peters example, ought to insist most on the things which are of most importance to their people, although they are already well instructed in them, the influence of truth depending not so much upon the knowledge, as upon the frequent recollection of it. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Peter wrote this epistle so that after his death his exhortation contained in it would be a permanent reminder to his brethren. It was his "testament" (cf. 2 Tim.). Whether Peter realized God was inspiring this epistle or not, he regarded it as containing very important and helpful information for Christians. We believe God did inspire it and consequently what Peter said of the value of this letter applies to the rest of Scripture as well. We too need reminders of what God has revealed. Mark’s Gospel may also have been in Peter’s mind when he wrote this. [Note: Ibid., 3:1:4; Robertson, 6:155.] There is good evidence that Peter’s preaching formed the basis of the second Gospel.
"Certainly no document would redeem the apostles’ promise so well as a gospel; and if a gospel is meant, the reference can hardly be to any other than that of St. Mark." [Note: Bigg, p. 265.]