Exegetical and Hermeneutical Commentary of 2 Peter 1:12
Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them,] and be established in the present truth.
12. Wherefore I will not be negligent ] Many of the better MSS. have the reading “I will proceed to put you in remembrance,” but the Received Text is fairly supported. The words in either case indicate the anxiety with which the Apostle looked on the threatening dangers of the time. In the addition of “though ye know them” we trace a touch of humility and courtesy, like that of St Paul in Rom 1:12. In assuming previous knowledge, the Apostle finds, as the greatest of Greek orators had found before him (Demosth. p. 74. 7), the surest means of making that knowledge at once clearer and deeper.
in the present truth ] The translation, though quite literal, is for the English reader somewhat misleading, as suggesting the thought that the Apostle is speaking of some special truth, not of the truth as a whole. Better, therefore, in the truth which is present with you. So taken the words furnish a suggestive parallel to 1Pe 5:12, as a recognition of the previous work of St Paul and his fellow-labourers in the Asiatic provinces.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore I will not be negligent – That is, in view of the importance of these things.
To put you always in remembrance – To give you the means of having them always in remembrance; to wit, by his writings.
Though ye know them – It was of importance for Peter, as it is for ministers of the gospel now, to bring known truths to remembrance. Men are liable to forget them, and they do not exert the influence over them which they ought. It is the office of the ministry not only to impart to a people truths which they did not know before, but a large part of their work is to bring to recollection well-known truths. and to seek that they may exert a proper influence on the life. Amidst the cares, the business, the amusements, and the temptations of the world, even true Christians are prone to forget them; and the ministers of the gospel render them an essential service, even if they should do nothing more than remind them of truths which are well understood, and which they have known before. A pastor, in order to be useful, need not always aim at originality, or deem it necessary always to present truths which have never been heard of before. He renders an essential service to mankind who reminds them of what they know but are prone to forget, and who endeavors to impress plain and familiar truths on the heart and conscience, for these truths are most important for man.
And be established in the present truth – That is, the truth which is with you, or which you have received – Robinsons Lexicon on the word pareimi. The apostle did not doubt that they were now confirmed in the truth as far as it had been made known to them, but he felt that amidst their trials, and especially as they were liable to be drawn away by false teachers, there was need of reminding them of the grounds on which the truths which they had embraced rested, and of adding his own testimony to confirm their Divine origin. Though we may be very firm in our belief of the truth, yet there is a propriety that the grounds of our faith should be stated to us frequently, that they may be always in our remembrance. The mere fact that at present we are firm in the belief of the truth, is no certain evidence that we shall always continue to be; nor because we are thus firm should we deem it improper for our religious teachers to state the grounds on which our faith rests, or to guard us against the arts of those who would attempt to subvert our faith.
Fuente: Albert Barnes’ Notes on the Bible
2Pe 1:12-15
To put you always in remembrance.
Pastor and people
I. The pastors informing.
1. His piety; desirous to bring them to the forementioned kingdom.
2. His vigilance; admitting no neglect of their souls, what discouragements soever affront him.
3. His modesty; professing that he doth rather remind than teach them.
4. His fidelity; he will do it always, without weariness of that which may tend to their edification and comfort.
5. His sincerity; he doth not incite them to vain and unnecessary things, but these things that build them up to salvation.
II. The peoples proficiency.
1. Their illumination.
2. Their confirmation. No man runs so fast but he may need some spurring. There is still something that he would teach and they should learn. The horse that would run well of his own mettle doth yet mend his pace by the riders encouragement. (Thos. Adams.)
The writers diligence and his feeders obedience
I. The writers diligence.
1. Wherefore. Because the foundation of eternal life is to be laid here, and in this life an entrance must be made to that everlasting kingdom, or there will be no fruition hereafter; therefore I will take all possible pains to prepare your souls for it. The state future follows the former, as the upper building follows the foundation.
2. I will not be negligent. His diligence is well furthered by his sedulity.
3. To put you in remembrance. We must often be stirred up, line upon line, etc.
4. Always. This duty of assiduity cannot be performed by any minister of the gospel without a constant abiding among his people.
5. Of these things–i.e., such as may save your souls. The minister must labour neither for praise nor for purse, but for conscience; he must fish for souls, not for riches. There are too many that seek the Church goods rather than the Churchs good.
II. The peoples obedience.
1. The apostle takes for granted that they understood these things already, and were constant in the assurance of the truth of them. A happy progress! If your mind be established in understanding, your heart in affecting, your life in obeying, blessed are you; your minister shall praise you, the Church will praise you, the angels praise you, yea, you shall be praised of Christ Himself.
2. This concession makes way for a further imposition. Though you know these things, and be established, yet you must admit a further confirming (Rom 15:14-15). The cessation of remembrancing may easily lapse us to forgetfulness. (Thos. Adams.)
Constant remembrance
I. A satisfactory position. They are commended–
1. For proper knowledge. Ye know them, i.e., the practical bearings of the Christian religion.
2. For genuine faith. Established–settled–in the truth.
II. A hazardous condition. The higher a man rises, the more Satan desires to sift him.
1. The natural tendency of fallen nature.
2. The many and urgent temptations to leave even what we know.
III. A judicious precaution. I will put you always in remembrance.
1. The necessity for this course ought to reconcile us to the constant repetition of even the most elementary truths of religion.
2. Christianity consists of two parts–faith and practice. Both are easily forgotten or neglected. Other things absorb the mind. (Homilist.)
Ministers as remembrancers
The very inwardness of the principal truths of religion makes our being frequently reminded of them so much the more necessary, and renders the ministrations of a Christian pastor so essential to our spiritual welfare. Nay, further, our very familiarity with Christian truths makes the office of the minister as a remembrancer not less necessary. Even the more we know of them, the more we need to be reminded of them. But why is this continual remembrance of religious truths so essential to the Church, that Christ has not only appointed a special order of remembrancers, but has also instituted holy mysteries as sacraments of commemoration? Because only as truths live within the mind can they be influential on the heart and conduct. And only as we are continually reminded of them do they gain this life within us. It is not enough to have received truths, we must feel them. We are living daily in a world of sense; we need to be transferred continually into the world of spirit. We see around us the vanities of time; we need to have heaven opened to our gaze, that we may behold the grand realities of eternity. The grand obstacle to all religion and holiness is sense–the living in the present and the visible, and therefore for the present and the visible. The grand method of deliverance, therefore, from this obstacle is faith. I put you in remembrance that you are the creatures of the one living and true God. I put you in remembrance that before this God, to whom you are thus accountable, you stand charged by His most righteous law as guilty sinners. I put you in remembrance that this same God, whom yon have thus displeased, and before whom you stand guilty, is very holy and yet very merciful. I put you in remembrance that in consequence of this compassion this same God–so holy, yet so merciful–sent down His only-begotten Son into the world to take your place, to bear your sins. I put you in remembrance that this pursuit of personal moral excellence and holy character can be successfully begun, continued, and completed by you only as you obtain the influence and help, the life, the love, and the power of Gods Holy Spirit. (T. Griffith, M. A.)
Established in the present truth.—
Present truth
I. The gospel speaks of a present reconciliation of God to man.
II. Christians have a present life in Christ.
III. Present reconciliation in the present life means present confession.
IV. We have a present heaven. (A. J. Gordon, D. D.)
Shortly I must put off this my tabernacle.
The shortness of our life
I. From this notion of putting off our bodies it will appear that–we do in reality consist of body and soul, which is the foundation of all religion. If we were all body, the pleasures and interests of the body would be our supreme happiness; but since we have a soul to govern the motions of the body, it must be our wisdom and our interest to take diligent heed of that soul, and not suffer the body to engross all our care. A creature that is made of two distinct parts cannot be completely happy by providing for one part only. Our care of the life of the soul will oblige us to take care of any hurt or mischief that may befall it, as we see it does in our bodies. Again, do we bestow much time and labour upon adorning our bodies, it is abundantly more for our interest that we spare a portion of them to the soul, in exalting that with wisdom and holiness.
II. This observation that we are to put off our bodies will instruct us in the dignity and superiority of the soul above the body. The soul herself suffers nothing by this separation, but is made more glorious by it. The soul is the seat of knowledge and sensation, and the body is very insignificant without it. The soul, therefore, is the best part of us. The body has no life without the soul, but the soul has life though it be stripped of body. How, then, can we justify our neglect of the soul and our unmeasurable, our most unreasonable affection for the body?
III. Are we constantly apprehensive that we must leave our bodies? This should teach us not to value ourselves upon any bodily accomplishments and qualifications, nor to allow too large a snare of our pains and time in searching after them, But to purify both soul and body, and to prepare them for a happy reception into the other world. It is absurd to boast or grow proud of things which we are soon to part with, or be very eager to obtain what we are sure we cannot hold for a long time. The ornaments of sobriety and temperance, humility and meekness, charity, wisdom, and holiness, will stand us in greatest stead when our bodies have left us. And nothing but they will do us service. (R. Warren, D. D.)
The shortness of human life
1. I know–not perhaps precisely the day, or the place, or the manner. But death is not a stranger to my thoughts; my account is cast up, I am ready.
2. That I must put off, or lay down; willingly, not on compulsion; not pulled down, but laid down. It is a metaphor drawn from a wager; the faithful man doth wager, and pawn his soul to God.
3. This my tabernacle–not my castle, or strong tower, or standing house; but a tent, a movable, a tabernacle.
4. Shortly. The time is not so far off that I dream not of it; not likely to happen in another age, and creeping on by slow degrees. The sun is not descending, but ready to set; the messenger knocks at the door; the clock runs upon the last minute; the epilogue is on the stage; the taper at the last glimpse; the oak falling under the latest blow of the axe.
5. As the Lord Jesus Christ hath showed me. It is a shame for me to be unprepared when such a Prophet hath certified me, both in prediction and example showing the way.
I. A resolution. Knowing. The assurance of unavoidable death is a doctrine well known. Make a virtue of necessity; offer God that for a gift, which you are bound to pay as a debt.
II. A dissolution.
1. Personal. I–though a preacher, an apostle, etc. These singular deductions out of universal propositions, are profitable to men, and acceptable to God.
(1) Seeing we must die, do you pray for us, that we may do your souls good while we live (Eph 6:18-19).
(2) Seeing our life is so short, do you apprehend the means while it lasteth (Heb 3:15).
2. Necessary. I must. If heaven were to be had upon earth, saints should not dwell in tabernacles.
3. Voluntary. Put off. The apostle calls himself a depository, that hath a jewel committed to him on trust, which he is willing to surrender.
4. Instant. Shortly.
(1) The less space a man hath allowed for his business, the more he should ply it. The fewer days, the fruitfuller lessons.
(2) The words of dying men have been most emphatical, most effectual. The last words of good men are best, as the last glare of the sun going down most clear. An admonition uttered by such a teacher, at such a time, to such an auditory, challenges good attention, great devotion.
III. A revelation. Even as our Lord, etc.
1. Those who refer it to the manner, conceive this revelation to be given him (Joh 21:18-19).
2. They that refer it to the time of his dying, understand it thus: That Peter should die, he knew in general; that he should die a martyr, he knew in particular; but that he should die shortly he could not know, except by some later revelation, in special. It is probable that where Peter wrote this Epistle, even there he received this revelation.
3. Now howsoever an apostle had some special premonstrance of the nearness of his end, yet this is not common, though old age and consumptions be certain forewarners of approaching death. We, too, have the more preparation, by how much we have the less revelation concerning the time and circumstances of our death. (Thos. Adams.)
Putting off the bodily tabernacle
1. His exemplary industry and diligence in his ministerial work.
(1) The quality of his work, which was to stir them up by putting them in remembrance, to keep the heavenly flame of love and zeal lively upon the altar of their hearts. He well knew what a sleepy disease the best Christians are troubled with, and therefore he had need to be stirring them up, and awaking them to their duty.
(2) The constancy of his work, As long as I am in this tabernacle. The body is called a tabernacle, in respect of its moveableness and frailty, and in opposition to that house, eternal in the heavens. And it is observable how he limits his serviceableness to them. Death puts an end to all our ministerial usefulness; but till that time he judged it meet to be aiding their faith; our life and labour must end together.
2. The motive stimulating him to this diligence; knowing that I must shortly put off this tabernacle, even as the Lord Jesus Christ hath shewed me,
(1) He reflects upon the speediness or near approach of his death. I must (shortly) put off this my tabernacle (2Ti 4:6).
(2) The necessity of his death: It is not I may, but I must put off this my tabernacle.
(3) The voluntariness of his death; for voluntariness is consistent enough with the necessity of the event. He saith not, I must be torn, or rent, by violence from it; but I must depose, or lay it down. The law of mortality binds all, good and bad, young and old, the most useful and desirable saints whom the world can worst spare, as well as useless and undesirable sinners (Rom 8:10).
The continuance of these our tabernacles, or bodies, is short, whether we consider them absolutely or comparatively.
1. Absolutely. If they should stand seventy or eighty years, which is the longest duration (Psa 90:10), how soon will that time run out!
2. Comparatively. Let us compare our time in these tabernacles.
(1) Either with eternity, or with Him who inhabits it, and it shrinks up into nothing (Psa 39:5). Or
(2) with the duration of the bodies of men in the first ages of the world, when they lived many hundred years.
The reasons of putting off the earthly tabernacle so soon, are–
1. The law of God, or His appointment.
2. The providence of God ordering it suitably to this appointment. And both these in pursuance of a double design.
(1) By dissolving the tabernacles of wicked men, God pays that debt of justice owing to the first Adams sinful posterity (Rom 6:23).
(2) By cutting off the lives of good men, God pays to Christ the reward of His sufferings, the end of His death which was to bring many sons to glory (Heb 2:10).
Inference 1. Must we put off these tabernacles? Is death necessary and inevitable? Then it is our wisdom to sweeten to ourselves that cup which we must drink; and make that as pleasant to us as we can which we know cannot be avoided.
Inference 2. Must we put off these tabernacles of flesh? How necessary is it that every soul look in season, and make provision for another habitation?
Inference 3. Must we put off our tabernacles, and that shortly? What a spur is this to a diligent redemption and improvement of time? You have but a little time in these tabernacles; what pity is it to waste much out of a little!
Inference 4. Must we shortly put off these our tabernacles? Then slack your pace and cool yourselves; be not too eager in the prosecution of earthly designs.
Inference 5. If we must shortly put off these tabernacles, then the groaning and mourning time of all believers is but short; how heavy soever their burden be, yet they shall carry it but a little way.
Inference 6. Must you shortly put off those tabernacles? Then spare them not whilst you have them, but employ them for God with all diligence.
Inference 7. Look beyond this embodied state, and learn to live now as you hope to live shortly; begin to be what you expect to be. (John Flavel.)
Mans earthly mode of being
I. Here is a felt duty connected with this mode of being. I think it meet, as long as I am in this tabernacle, to stir you up, etc. The spiritual excitation of the Christian soul. He sought to put Christians in mind of five things which he refers to in the context: That spiritual excellence is the great end of Christianity (2Pe 1:3-4); that spiritual excellence is progressive in its nature (2Pe 1:5; 2Pe 1:7); that it requires very diligent cultivation (2Pe 1:5; 2Pe 1:10); that it is the only guarantee of salvation (2Pe 1:9); and that it will ultimately meet with a glorious reward (2Pe 1:11). Now there are three important things implied in the apostles aim–
1. A paramount necessity for the Christian ever to feel these things. His own progress and the conversion of the world depend upon this.
2. A sad tendency in the Christian to forget these things.
3. An obligation which one Christian has to endeavour spiritually to excite others by these things.
II. A destined change that awaits this mode of being. Knowing that shortly I must put off this my tabernacle.
1. The nature of the change. It is a putting off the tabernacle.
2. The nearness of the change. Shortly.
3. The assurance of the change. Knowing. It is not a subject of doubt.
III. A glorious cause that must outlive this mode of being. More over I will endeavour that ye may be able after my decease to have these things always in remembrance. Three things implied:
1. The necessity of Christianity to posterity. All generations require it; therefore it must be handed down.
2. The felt interest of the good in posterity. They are far more anxious to bequeath truth and godliness than estates or empires.
3. The capacity of men to help posterity. Through a holy life, and instructions oral or written. Properly estimate thy mortal mode of life. Thou art dwelling in a tabernacle. I would not have thee ascetically to despise thy body, for it is the workmanship of God; an exquisite instrument of the soul; the inlet of the material, and the outlet of the spiritual. But I would have thee to remember that it is not thyself, but a temporary habitation of that soul of thine, which is identified with a gospel in which the universe is interested, and upon which the salvation of thy race depends, Realise the vastness of the work thou hast to do while in thy frail tabernacle, and do it. (Homilist.)
That ye may be able, after my decease.—
A noble endeavor and desire
I. The apostles endeavour.
1. The first thing required to this endeavour is learning.
(1) They are dangerous teachers, that never were learners. While they will not be scholars of truth, they become masters of error. They must know their winds, ebbings and flowings, creeks and sea-marks, that will be fishers. Wherein consists this learning? Not in a theory of divers arts, but in the sober use and discreet application of divinity.
(2) Some think a minister hath no great need of learning, because he is to speak to the unlearned (Heb 5:11-12).
2. The next thing required to this endeavour is an honest and religious life. If this have been bad before thy calling, redeem it now. The minister that spends himself like a taper to light others, must not himself go out with an ill savour. An innocent life is a silent testimony of a good minister.
3. The last thing required to perfect this endeavour is constant labour. Pray the Lord to send forth labourers, not loiterers, into His harvest.
II. The apostles purpose.
1. That ye may be able. All is for your sakes, this preaching, this remembering, this writing, all for you.
2. After my decease, etc. The apostles did not only preach to us vocally while they lived, but even now also exemplarily by their former conversation, and still doctrinally by their holy rules. The words of a preacher die not with him, but live in the hearers hearts, and shall either convert them here, or convince them hereafter. (Thos. Adams.)
The Christians usefulness in and after death
It is worthy of remark how frequently the inspired writers insist on fundamental doctrines. They had, indeed, evidently no desire to tie down either themselves or their converts to any one set of truths, whilst there were others which Gods Spirit was ready to unfold. On the contrary, they speak reprovingly of that indolence or indifference which made men rest in first principles when it became them to go on to perfection; but nevertheless they had no idea of men abandoning the first principles, as though they were not necessary to the more advanced inquirer. Now, the first thing we wish to point out is the sincere desire for the glory of God in the salvation of sinners, which must have animated the man who could breathe the language of our text. We read in such language an entire forgetfulness of self, the indication of a pure zeal for the welfare of the Church. If carnal motives had actuated the apostle, he would probably have desired that his departure might be injurious to the Church. Suppose that, having been kept sound in the faith, so long as he ministered amongst them, numbers were afterwards to decline, what testimony would seem to be given to his power and faithfulness as contrasted with those of his successors in office! Something of the same kind is frequently occurring in the world. The felt injury which results from the loss of an individual causes him greater glory than even all the benefits which he may have been enabled to effect. When, for example, a statesman, who has guided with a master hand the vessel of the commonwealth through the breakers and shoals, is withdrawn from his post whether by death or intrigue, and the rudder is given into a feebler grasp, what, if he sought only his own reputation, would that statesman more desire than that dangers should threaten and shipwreck to the state seem inevitable? It would be by the proud inferiority of those who filled his place, that his own greatness would become most conspicuous. And we are not without examples off the same kind in regard of the ministers of Christ. Now, we have hitherto simply argued upon the evidence which we think is furnished by our text to the humility of the apostle, of the readiness of St. Peter to be counted nothing, and less than nothing, provided the cause of Christ might prosper and prevail. But now we wish to take a somewhat different view of the passage. We have already said, that in all probability the apostle was not reckoning upon what might be done by his successors towards preserving in his converts the remembrance of the truths he had taught. He appears rather to have calculated upon the permanence of his own instructions, when himself should have been withdrawn by death. This is very observable. He announces his determination of putting the Church in remembrance as long as he lived; arguing, manifestly, that it would never be safe for him to relax in his work; nevertheless he reckons on the Church retaining the remembrance, when death should have silenced his monitory voice. You will perceive there is here something like a contradiction. If it were necessary to be always putting them in remembrance whilst he lived, how could he hope that there would not be forgetfulness when he was dead? We think it possible that the apostle had reference to what was likely to be the power of his death; and if so, there is a beauty and a pathos in the passage which is not to be surpassed in the whole range of Scripture. There is often practically far more of power in the death than in the life of a religious individual. There is something so hallowed around the memory of the dead, something so spiritual and unearthly, that the most hardened are more touched by the remembered words of the departed than by all the utterances of the living. When memory syllables to us the admonitions of those who lie mouldering in the dust, it is almost as if a spectre spoke, and we start and shrink as if in contact with a messenger from the invisible world. Neither is this the only or the chief reason why death gives this impressiveness and this permanence to inculcated truth. It is in death that a man puts to the proof the worth of the principles which he has spent life in recommending and enforcing; and if he be enabled, during the taking down of the earthly house of this tabernacle, to give evidence of a joy and a peace of spirit which are to be accounted for only by the truth of what he has taught, why there is yet more in his tranquillity and assurance than in all the fervour and power which he may have thrown into his lessons to convince men that he has followed no cunningly devised fable. It is this which lays so great a weight of responsibleness upon those who are much with the righteous in the season of their sickness and death. Yes, more, far more, may be done by dying than has been effected by living. It is a blessed thought, and appears in no common degree to strip death of its repulsiveness, and even invest it with beauty. This is what I call victory in death. Even as the Captain of our salvation is said to have destroyed death, so may we, treading humbly in his footsteps, use it to undermine the empire of Satan. Of this the Church teems with proof. Thus was it that confessors and martyrs prevailed. Oh! it should mightily encourage us to persevere in enduring to the end, to know that when we shall be weakest then we may be strongest. In place of feeling when we lie down on our death-bed that all is over, and we can do nothing more, we may feel that if the dying statesman cannot benefit the state, nor the expiring warrior beat down the foe, the departing Christian may fight the battle of God, and speed the march of Christianity. We shall not die as teachers; we shall, God helping, teach in dying. The tears which are wept over us shall be from the fountains of the heart broken up by our removal. Our memory shall haunt the scene of our labours. Now, suppose we take another view of this text. It is not unlikely that St. Peter had respect to his writings when he announced that he would endeavour to instruct after death. He preached to one generation; he wrote for every future. It was his hope and endeavour, as announced in our text, to instruct after death. He did not wish to be forgotten, so that when he passed away from earth he might survive in his writings, and still be instrumental in winning souls to Christ. There is something very grand and ennobling about this ambition. It seems to me that the man who entertains and accomplishes the wish of doing the work of an evangelist after death, triumphs over death in the highest possible sense. I could almost dare to say that he never dies. There is many a private Christian who is long remembered and venerated, whose example is efficacious long after his decease, and whose lessons operate when the tongue which delivered them has mouldered into dust. And we call it the destruction, the abolition of death, when man may thus do good notwithstanding his decease. This is true immortality; for such as these the curse is wholly done away. They know no pause in the highest employments. And may it not be lawful to desire and to strive for the being thus held in remembrance after death? As Christians, we should pant to bring glory to God. We should not be willing to be circumscribed by life. The battle is to go on, and we should long to take part. The Church is to be edified, and we should crave for employment; yea, it might be as pure and as humble a wish as ever was breathed, though it might sound like that of one eager for human distinction, if it did not suffice us to be useful to others whilst we tabernacled amongst them, but if, throwing onwards our thoughts to yet distant days, we were to address our fellow-men in the words of the apostle: We will endeavour that ye may be able after our decease to have these things always in remembrance. Now, we cannot conclude without pointing out to you the exquisite composedness with which St. Peter speaks of death, and without breathing a prayer that when our last hour shall be near we may as placidly expect its approach. The apostle evidently contemplates without apprehension his dissolution, though he knew that he must die a cruel and ignominious death. And his only anxiety is for the welfare of those from whom he should be separated. It only argues terror of death when men shrink from making arrangements in anticipation of their dissolution. I love to hear the dying Christian speak calmly of the churchyard where he wishes to be buried, of the distribution of his property, of the place where his children are to live, I feel that he is ready for his last dread account, when he can thus, without flinching, direct all which has concern to his being numbered with the dead; but the noblest thing of all is when the dying Christian shows that his last thoughts are on the welfare of the Church and the glory of God. The wounded warrior, as the life-blood ebbs away, will sometimes kindle at the noise of the battle. He will half raise himself from the earth, listen to the distant shout, and forget his anguish as he fancies that he hears the triumph of his comrades in arms. Yes, chivalry has such stories to tell; but Christianity has nobler. The servants of Christ, when they can no longer join the war, will breathe out the soul in longings for its success. They will think on the yet vast powers of heathenism–on the aboundings of vice–on the spreadings of infidelity; and, though about to put off their armour and enter into rest, will give their last thought to the struggle, and their last prayer for the triumph of the hosts of the Lord. (H. Melvill, B. D.)
A good mans endeavor to compensate for the limitations of a mortal life
It is one of the noblest protests of man against mortality. I will endeavour that after my decease, etc. Many have been the protests of man against mortality, or his efforts to modify its effect. One toils night and day life through to establish a reputation; another a business; another to bequeath a fortune; another, like Peter, to leave behind an influence which shall ennoble other lives (Gen 11:4; Job 19:23-24, etc.).
1. Here observe the desire is not that after Peters decease people should remember him as much as the things he had taught them. To the true minister the message is of infinitely more importance than himself.
2. The ambition of Peter is that he should aid the memories of his brethren in the best direction and for the highest purpose.
3. There is another law which Peter recognises, namely, that by which the utterances of a teacher are not unfrequently best remembered when he is gone–after my decease. Peter himself had remembered his Lords words best at such a time (Mat 26:75; Luk 22:61; see also Joh 2:22; Joh 12:16, etc.). Now what are those things which Peter considers of such importance for men to remember? (See 2Pe 1:8-10; 2Pe 1:12.)
(1) The largeness of the Divine provision–All things that pertain unto life and godliness.
(2) The promise of its bestowal–Exceeding great and precious promises.
(3) The ultimate end of all–That ye may become, etc. Now we come to the bearing of all this upon human consecration–Add to your faith virtue, etc. Here is a summary of Divine grace and human duty. These are the things which he wishes them to remember. These things are the conditions of fruitfulness, vision, and steadfastness, and these are the things that make human life great. Now, he would not have them think that this progressiveness in the Divine life was an easy task. Again, observe that he who asks diligence of them pledges himself also in our text, Yea, I will give diligence, etc. Now, these are the words of an aged man–a man who during life has undergone much discipline, and, consequently, who has been matured and ennobled. How closely such lives are knitted with the lives of others, and how far-reaching their influence! This is one of the great redeeming features of the brevity of human life: that it projects its force into the ages, yea, into eternity. Death can do nothing to such a man except to transfigure him. (D. Davies.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Wherefore I will not be negligent] He had already written one epistle, this is the second; and probably he meditated more should he be spared. He plainly saw that there was no way of entering into eternal life but that which he described from the 5th to the 10th verse; 2Pet 1:5-10 and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will not be negligent; i.e. I will be diligent and careful.
Though ye know them: he prevents an objection; q.d. Though ye know these things already, yet being things of great moment, and you being beset with temptations, encompassed about with infirmities, and, while you are on the earth, being in a land of forgetfulness, it is necessary to put you in mind of what you know, that ye may remember to do it. See the like, Rom 15:14,15; 1Jo 2:21.
The present truth; the truth of the gospel now revealed to you; that which was the great subject of the apostles preaching and writings, that Jesus Christ was the Christ; that redemption was wrought by him; that he was risen from the dead; that whosoever believeth on him, should receive remission of sins, &c.; the promise made to the fathers being now fulfilled, Act 13:32,33, and what was future under the Old Testament being present under the New.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Whereforeas these gracesare so necessary to your abundant entrance into Christ’s kingdom(2Pe 1:10; 2Pe 1:11).
I will not be negligentTheoldest manuscripts read, “I will be about always to putyou in remembrance” (an accumulated future: I will regard you asalways needing to be reminded): compare “I will endeavor,”2Pe 1:15. “I will be surealways to remind you” [ALFORD].”Always”; implying the reason why he writes the secondEpistle so soon after the first. He feels there is likely tobe more and more need of admonition on account of the increasingcorruption (2Pe 2:1; 2Pe 2:2).
in the present truththeGospel truth now present with you: formerly promised to OldTestament believers as about to be, now in the New Testamentactually present with, and in, believers, so that they are”established” in it as a “present” reality. Itsimportance renders frequent monitions never superfluous: comparePaul’s similar apology, Rom 15:14;Rom 15:15.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore I will not be negligent,…. The apostle having made use of proper arguments to excite the saints he writes to regard the exhortation he had given, to the diligent exercise of grace, and discharge of duty, proceeds to give the reasons of his own conduct, why he gave such an exhortation to them, and pressed it, and continued to do so, and determined for the future to go on with it, as particularly the usefulness and profitableness of it; and therefore, seeing it would be attended with so many advantages before mentioned, he was resolved that he would not be careless, nor omit any opportunity that should offer:
to put you always in remembrance of these things; of the exercise of the above graces, and the performance of the above duties, which saints are too apt to forget, and therefore should be reminded of; and it is the duty and business of the ministers of the word frequently to inculcate those things:
though ye know them, and be established in the present truth; for those that know the most, know but in part; and may have their knowledge increased; and those that are the most established in the truths of the Gospel, may be confirmed yet more and more. This the apostle mentions as an apology for himself, and to prevent an objection that might be made, as if he had suggested that they were ignorant and unstable; or which might insinuate that there was no necessity of such frequent putting in remembrance; since they were both knowing and stable: by “the present truth” may be meant, either the whole scheme of the Gospel, which was now come by Christ, in opposition to the exhibition of it under the former dispensation, by promise and type; and it being so called, shows that it is always now, and new; that there will be no alteration in it, nor addition to it, it being like the author of it, the same yesterday, today, and for ever, and will not give place to another scheme of things; or else the particular truth of the coming of Christ, either to take vengeance on the Jewish nation, or to judge the world in righteousness, and introduce his own people into the new heavens, and new earth, 2Pe 3:1.
Fuente: John Gill’s Exposition of the Entire Bible
| Spiritual Exertions. | A. D. 67. |
12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. 13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. 15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
I. The importance and advantage of progress and perseverance in grace and holiness made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in theirs; therefore Peter will not be negligent (that is, at no time or place, in no part of his work, to no part of his charge), but will be exemplarily and universally diligent, and that in the work of a remembrancer. This is the office of the best ministers, even the apostles themselves; they are the Lord’s remembrancers (Isa. lxxii. 6); they are especially bound to make mention of the promises, and put God in mind of his engagements to do good to his people; and they are the people’s remembrancers, making mention of God’s precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God’s commandments, to do them. And this the apostle does, though some persons might think it needless, inasmuch as they already knew those thing that he writes about, and were established in the very truth that he insists upon. Observe, 1. We need to be put in mind of what we already know to prevent our forgetting it, and to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, the truth more peculiarly necessary for us to know in our day, that which belongs to our peace, and which is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ, that Jesus Christ came into the world to save sinners, that those who believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful to maintain good works–these are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all acceptation in every age of the Christian church. And, as these must be constantly affirmed by ministers (Tit. iii. 8), so the people are to be well instructed and established therein, and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, nor beyond the need of those means which God has appointed and does afford. And, if the people need teaching and exhortation while they are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance that they have formerly heard, this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience.
II. The apostle, being set upon the work, tells us (v. 14) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, put off this tabernacle. Observe, 1. The body is but the tabernacle of the soul. It is a mean and movable structure, whose stakes can be easily removed, and its cords presently broken. 2. This tabernacle must be put off. We are not to continue long in this earthly house. As at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they musts be laid up in the grave till the morning of the resurrection. 3. The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of oral tradition. This was not so proper a means to reach the end he was in pursuit of. He would have them always to remember these things, and not only to keep them in mind, but also to make mention of them, as the original words import. Those who fear the Lord make mention of his name, and talk of his loving-kindness. This is the way to spread the knowledge of the Lord and this the apostle had at heart: and those who have the written word of God are thereby put into a capacity to do this.
Fuente: Matthew Henry’s Whole Bible Commentary
Wherefore (). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it.
I shall be ready always ( ). Future active of (Mt 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).
To put you in remembrance ( ). Present active infinitive of , old causative compound (, , like our suggest), either with two accusatives (Joh 14:26) or with the thing as here), “to keep on reminding you of those things” ( ).
Though ye know them ( ). Second perfect active concessive participle of , agreeing (acc. plural), with . Cf. Heb 5:8.
Are established (). Perfect passive concessive participle of (1Pe 5:10). The very verb () used by Jesus to Peter (Lu 22:32).
In the truth which is with you ( ). “In the present truth” (the truth present to you), present active participle of , to be beside one. See Col 1:6 for this use of . Firmly established in the truth, but all the same Peter is eager to make them stronger.
Fuente: Robertson’s Word Pictures in the New Testament
I will not be negligent. The A. V. follows the reading oujk ajmelhsw, which it renders correctly. The better reading, however, is mellhsw, I intend, or, as often in classical Greek, with a sense of certainty – I shall be sure, which Rev. adopts, rendering I shall be ready. The formula occurs in but one other passage, Mt 24:6, where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear. Ye know [] . Lit., knowing. Compare 1Pe 1:18.
Established [] . See on 1Pe 5:10. Perhaps the exhortation, “strengthen thy brethren,” may account for his repeated used of this word and its derivatives. Thus, unstable [] ; steadfastness [] , 2Pe 3:16, 17.
In the present truth [ ] . i e., the truth which is present with you through the instruction of your teachers; not the truth at present under consideration. See on ver. 9; and compare the same phrase in Col 1:6, rendered, is come unto you.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore I will not be negligent.” (dio) wherefore (Greek melleso) I intend, (an expression of concerned will or desire)
2) “To put you always in remembrance of these things.’ (Greek aei hupomimneskein) to remind you, to cause you to reflect (Greek peri touton) concerning these things (Christians are to remember divine instructions!) Num 15:39; Num 7:18; Num 8:18; Deu 32:7; Ecc 12:1; Luk 16:25; 1Ti 4:6.
3) “Though ye know them.” (kaiper eidotas) “Though ye even perceive or are now comprehending” (these Christian virtues)
4) “And be established in the present truth.” and (esterigmenous) “having been confirmed” or established in the (Greek parouse alethia) present or presented body (of) truth – the Christian virtues they were to embrace and keep on holding or pursuing, 1Co 16:13; 2Th 2:15.
Fuente: Garner-Howes Baptist Commentary
12. Wherefore I will not be negligent. As we seem to distrust either the memory or the attention of those whom we often remind of the same thing, the Apostle makes this modest excuse, that he ceased not to press on the attention of the faithful what was well known and fixed in their minds, because its importance and greatness required this.
“
Ye do, indeed,” he says, “fully understand what the truth of the gospel is, nor have I to confirm as it were the wavering, but in a matter so great, admonitions are never superfluous; and, therefore, they ought never to be deemed vexatious.” Paul also employs a similar excuse in Rom 15:14,
“
I am persuaded of you, brethren,” he says, “that ye are full of knowledge, so as to be able to admonish one another: but I have more confidently written to you, as putting you in mind.”
He calls that the present truth, into the possession of which they had already entered by a sure faith. He, then, commends their faith, in order that they might remain fixed in it more firmly.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXEGETICAL NOTES
2Pe. 1:12. Present truth.Not some particular phase of truth, but the truth which you have and hold.
2Pe. 1:14. Showed me.The reference cannot be to Joh. 21:18, as Johns gospel was written later than the epistle. It may, however, be to the incident narrated in that gospel.
MAIN HOMILETICS ON THE PARAGRAPH.2Pe. 1:12-15
Completing a Life-Work.St. Peter could not fail to realise how important to the young Christian Churches was his own personal influence, and his authoritative teaching, as well as those of St. Paul. It is singular that he makes no reference to his friend St. John, and we can only conclude that at this time St. John had not found the opportunity for setting forth in writing his womanly, mystical conceptions of the person and gospel of Christ. It was befitting that St. Peter should make provision for the continuance of his life-influence, and that he should comfort his disciples with the assurance that he would have this in mind. In a sense the necessity was specially laid on St. Peter, as the most prominent of the apostles. But it is a duty which should be duly considered by every good man, and especially by every good teacher. No man has any right to allow his influence to be a merely temporary and passing thing. He ought to do all that in him lies to make it permanent. The relation of the apostolic developments of the Christian truth to the original revelations of those truths in the Person, teaching, and work of the Lord Jesus, needs very careful consideration. More especially in view of the fact that on the revelation rests the absolute Divine stamp, but on the developments only a Divine assistance, which worked through the particular knowledge, and peculiar characteristics, of individual minds; so that we have respectively the Petrine, Pauline, and Johannine settings of the truth. And St. Peter is in no way to blame if, in his anxiety for the preservation of Christs truth, there blended an anxiety to preserve also the Petrine stamp upon it. It would have been an unworthy thing if St. Peter had cherished the idea of founding a Petrine school or sect; but a man may be jealous about conserving the particular settings of truth which have been revealed to him, and have come to him with power.
I. Christian truth, and thought, and life, may become too dependent on individuals.The controversies of the Christian ages would have been mildertoned if the various settings of truth could have been dissociated from their authors, and considered simply upon their merits. Personal feeling comes in when we think of Cerinthus, and Arius, and Augustine, and Calvin, and Wesley, and there is a kind of jealousy for the system, out of respect to the man. Sectarianism, in nine cases out of ten, has grown out of the personal influence of some man. That is a perfectly legitimate forceone which God abundantly uses for the spread of His truth. But the response to it often becomes exaggerated and excessive, and men accept on the authority of the man rather than on the evidence of the truth. Following particular men is one of the grave weaknesses of our time. When a Christian life is really no more than personal attachment to an individual, and repeating after him, it is placed in the gravest peril when that mans influence is removed. So often the man has come to stand in front of the Christ.
II. Because of this undue dependence, Christian teachers are often removed by death or otherwise.We can easily see that the prolonged influence of individuals must grow perilous. When pastors continue into old age in the same church, there are certain serious evils which become rife. If Calvin or Wesley, or any other leader, had lived on, how surely they must have been mischief-makers to the Church! And so often in smaller spheres, popular men carry people away, wisely and well, or otherwise, but always at the peril of quiet, sober Christian thinking and Christian living. And Gods providence is always actively at work for their removal at fitting times. It is for the worlds good that apostles die. Their work can only be for a while. It is for the Churchs good that her thought-leaders and her popular leaders never stay very long in any one sphere. Sectarianism may be useful, but exaggerated sectarianism would not fail to secure the Churchs moral ruin.
III. The truth of all true teachers abides when they have passed away.No living seeds of truth sown in the souls of men ever really fail. It may very well be that we fail to recognise the fruitage. It often is a fruitage in life, in character, in triumph over sin, in good cheer, in comfort, in the souls renewed power. We err in thinking so much of the results of Christian teaching and influence in the purely intellectual spheres. And yet, what every man has truly taught surely goes to make up the whole of truth for the ages. Time does, indeed, try all settings of truth, and relegate some that seemed for a time very prominent, to the background and obscurity. And it is singular to notice how the spheres of Christian truth that interest men are constantly changing, and so what seemed to be lost settings of truth come into view and power again, and when they come are often unrecognised, and so they are freely talked of as the fresh discoveries of the new age. Every true teacher may honourably show an anxiety that the truth given to him to teach should be preserved; and this is best done by committing it to writing, as St. Peter did. Out of the writings the personal element soon fails, and the opinions and views come to stand on their own merits alone. Beginning with the holy gospels, what a splendid heritage of Christian literature has come to us! But this is not so fully recognised as it should bethe literature of each age belongs to each age, is adapted to each age, and fades with its age; but the literature of the next age is really its resurrectionits thoughts and truths re-translated, re-dressed, and re-expressed, to fit the moods of the new generation. The apostles and their immediate successors live on in every age. They have gone. Age after age their successors, too, have gone; but their teachings, a thousand times translated and adapted, are the Churchs possessions to-day. And what is true of them is true of every man to whom is given grace to put a personal stamp on any side or aspect of the revealed truth of God. Deadhe lives.
SUGGESTIVE NOTES AND SERMON SKETCHES
2Pe. 1:12. The Present Truth.This is a suggestive phrase. There is a present truth for every agethat which God emphasises by His providence, which history emphasises by human need, and which doctrine emphasises by the extremes of error. In this day the present truth which is of supreme importance is the supernatural. The drift is towards naturalism in philosophy and materialism in practice. We must lay stress on the Divine and supernatural element in the Word of God, the nature of man, the history of the race, and the work of the Spirit.
I. As to the Word of God.We must assert its inspiration and infallibility. Inspiration must be more than genius, or illumination which depends on internal consciousness, while inspiration has external attestation of prophecy and miracle. Any theory of inspiration that leaves out infallibility, destroys the value of the Bible as Gods book, for it takes away the court of final appeal. Reason and conscience are ordinarily safe guides, but when they err we need an infallible standard by which to correct their variations, as the best watch needs to be adjusted by Gods celestial clock.
II. As to the Divine image in man.It is defaced, but not effaced, like a shattered mirror whose fragments still reflect your image. Development is at bottom a denial of the descent of man from God, and substitutes his ascent from the oyster. To make a man a mere animal leaves gaps unfulfilledthe beginnings of life, consciousness, intelligence, conscience. Moreover, it leads to the caste spirit, to the undervaluation of man as man, and the erection of barriers to human progress, and begets carelessness of his condition. It classes dogs and Hottentots together, and led the French governor of the isle of Bourbon to rank the Malagasy with asses.
III. As to the hand of God in history.To make history atheistic is to make humanity anarchistic. If human history is but an accident or a fate, then, as there is no God in it to rectify it, mans only hope is to right his own wrongs. To believe in a Providence behind human affairs leads to patience and long-suffering; but if there be no adjusting power, why consent to injustice? The alarming developments of Society to-day, which threaten all government with ruin, are direct results of infidel teaching.
IV. As to the Spirit of God.Reformation is not regeneration. Transformations of character and communities which are radical and permanent are the fruits of the Holy Spirit. Nothing less than creative power can be equal to a new creation; and for the highest success in any true work for God and man, the Spirit of God is a necessity. Genius, learning, and philanthropy, come to their limits. The moral and spiritual nature of man refuse to yield until some mightier force is at work than man can bring to bear.Homiletic Magazine.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2Pe. 1:12 Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with you.
Expanded Translation
On this account (the truths of 2Pe. 1:10-11) I shall be ready always (in the future, as I have been in the past) to remind you of these matters, although you know them and have been (and still are) established, fixed, and made fast in the truth which you possess.
_______________________
Wherefore
Beginning a new thought based on the previous context, as he did in 2Pe. 1:10.
I shall be ready always to put you in remembrance of these things
The future verb melleso (shall be ready) indicates that the apostle will be prepared, as he was in the past and the present, to remind his readers of the truth they know.
But the better manuscripts have here ouk ameleso, I shall not neglect or I shall not disregard. He would never be careless about fulfilling his responsibility toward them in keeping the truth before their minds.
The term put you in remembrance (hupomimnesko) signifies to cause to remember, remind, admonish of something. It is not meant by this that the readers had totally forgotten the truths which had established them. Rather, he continues
Though ye know them, and are established in the truth which is with you
Here is an ever-present need in the church: to exhort, admonish, and teach Christians to be conscientious in keeping what they have learned in mind, and act rightly upon that knowledge. Paul said, only, whereunto we have attained, by that same rule let us walk (Php. 3:16).
We need to be reminded and exhorted even though we may presently be established in the truth, (See established, sterizo, defined under 1Pet. 5:10.) Wherefore let him that thinketh he standeth take heed lest he fall (1Co. 10:12).
Fuente: College Press Bible Study Textbook Series
(12) I will not be negligent.According to the right reading, I shall be sure to; because on your doing these things depends your entrance into Christs kingdom.
Though ye know them.We find the same affectionate delicacy in Rom. 15:14-15 (see Notes there); 1Jn. 2:21; Jud. 1:5.
And be established in the present truth.Comp. This is the true grace of God wherein ye stand (1Pe. 5:12), to which it is not impossible that this verse refers; the always here looks like a half apology for what his readers might think needless repetition. The present truth is an instance of a translation being misleading through its very literalness. The three Greek words are exactly represented, but the sense is misrepresented. The meaning is, not the truth that we are now discussing, the truth before us, but the truth of the gospel that is come unto you (Col. 1:5-6), and is present with you: the faith once for all delivered unto the saints (Jud. 1:3).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(12-15) Transition from the exhortation just concluded to the argument that follows, closely and naturally connected with both.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Hence, this his solemn apostolic reminder, specially in view of his near decease, 2Pe 1:12-15.
12. Wherefore Because the only way for you to heaven is that above set forth.
I not negligent The best texts have , I shall be about to, nearly equivalent to, I shall be careful. Here speaks the faithful pastor.
These things The things already written and those connected with them. They already had his first epistle, and would soon receive the present one, by which they would always be reminded of these vital truths.
Ye know Yet need the reminder.
Established With firm conviction.
The present truth Not the truth herein set forth, but the truth already received and present with them.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For which reason I will be ready always to put you in remembrance of these things, though you know them, and are established in the truth which is with you.’
‘For which reason.’ Because of His glory and excellence (2Pe 1:3), and because He has granted us those great and precious promises which have resulted in our partaking of the divine nature, and because of our calling and election, Peter declares that he is always ready to put them in remembrance of these things.
And that although he knows that they know them, and that they are established in the truth which is with them. For he realises that there is nothing more important than that they should continually be reminded of these things and have these things in mind.
It is a reminder to us how we too must ensure that we constantly come under the ministry of the word of God, and continually resort to the Scriptures, that we may grow in the knowledge of the truth. It is a reminder to those who minister that they must constantly minister eternal truths.
Fuente: Commentary Series on the Bible by Peter Pett
Peter Emphasises His Willingness To Continue Exhorting Them, and The Rightness Of Doing So, And He Promises That He Will Pursue It With True Diligence ( 2Pe 1:12-15 )
Peter now stresses his readiness and eagerness to fulfil Jesus command to him to ‘Feed My sheep’ (Joh 21:15-17). Compare 1Pe 5:1. He is always ready (2Pe 1:12), for he thinks it is right for him while he is in his body (his tent ) continually to stir them up (2Pe 1:13), because he wants to be sure that they will remember these things once he has gone (2Pe 1:15).
We should note here Peter’s emphasis on the fact that they might have these things that he has been pointing to (2Pe 1:3-7) in remembrance. He mentions remembrance three times. He is ready always to put them in remembrance (2Pe 1:12), he desires to continually stir them up by putting them in remembrance (2Pe 1:13), and he wants to ensure that they will be able to call these things to remembrance after he has gone (2Pe 1:15). Remembrance is very important. That was why Jesus instituted the Lord’s Supper, ‘do this in remembrance of Me’ (Luk 22:19; 1Co 11:25). For no remembrance is more important than to remember Him Who has called them in His own glory and excellence (2Pe 1:3).
Fuente: Commentary Series on the Bible by Peter Pett
Peter’s Impending Departure: The Occasion of His Writing In 2Pe 1:12-15 the Apostle reveals that he will be departing from this life shortly. This verse gives us the occasion, or the circumstances, that prompted him to write to the churches.
2Pe 1:12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
2Pe 1:12
Jud 1:5, “ I will therefore put you in remembrance, though ye once knew this , how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.”
2Pe 1:13 Comments Rather than allowing these believers to forget the “cleansing of their former sins” (2Pe 1:9), the apostle Peter determines to give them an enduring reminder of their calling and election in 2Pe 1:13
2Pe 1:13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;
2Pe 1:13
2Pe 1:13 “to stir you up by putting you in remembrance” Word Study on “stir up” The idea of stirring up someone carries the idea of “arousing or waking someone out of sleep.” It would be like waking a child on a school morning, being persistence to make him get out of bed.
2Pe 1:14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.
2Pe 1:14
Joh 21:18-19, “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.”
2Pe 1:15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
2Pe 1:15
Comments – It is possible that 2Pe 1:15 is a reference to Peter instructing John Mark to write the Gospel of Mark, so that Peter is referring to the fact that Mark was recording the message of the Gospel that Peter had preached.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Reliability of the Gospel and of the Prophecy.
The apostles as witnesses of Christ’s majesty:
v. 12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them and be established in the present truth.
v. 13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance,
v. 14. knowing that shortly I must put off this tabernacle, even as our Lord Jesus Christ hath showed me.
v. 15. Moreover, I will endeavor that ye may be able after my decease to have these things always in remembrance.
v. 16. For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty.
v. 17. For he received from God the Father honor and glory when there came such a voice to Him from the excellent Glory, This is My beloved Son, in whom I am well pleased.
v. 18. And this voice which came from heaven we heard when we were with Him in the holy mount. That Peter had not forgotten the commission of the Lord given to him on the shores of the Sea of Galilee is shown in the solicitude which he here displays for the spiritual welfare of his readers: Therefore I shall be careful that you be reminded concerning these things, although you do know them and are established in the truth which is present with you. That was the conception which Peter had of his pastoral office, as it should be the idea of every true pastor, to make it his care, his business, ever and again to remind the believers of all these facts concerning their justification and sanctification. It is true, indeed, the Christians have learned these facts, they know them, but it remains true at the same time that they cannot learn them too well and that the eagerness of the true Christian to hear the fundamental truths over and over again will not diminish. They were established in the truth of the Gospel, they were firmly grounded in the fundamental doctrines of Christianity as they concerned their spiritual life, but they needed the strengthening influence of the apostolic admonition from day to day. Note: We need a better realization of these facts in our day, when so many professing Christians are showing the symptoms of spiritual satiety, which almost invariably is the forerunner of spiritual decay.
The apostle now repeats his statement and gives a reason for the urgency of his appeal: But I consider it proper, as long as I am in this tabernacle, to stir you up by such reminding, knowing that swift is the folding up of my tabernacle, even as our Lord Jesus Christ has revealed to me. While Peter had life and breath, while the Lord continued to add to the days of his life, he considered it the right and proper thing for him to do to keep right on with his reminding and admonishing, to keep the minds of his readers awake to the wonderful glories of the Gospel and to the obligations which accompanied these privileges. He compares his body to a tent, or tabernacle, giving but a weak and temporary shelter to his soul. He knew that it would not be long before the Lord would cause him to fold up his tent; his body, which had so long housed his soul, would be claimed by death. This the Lord had revealed to him, the reference probably being to the incident on the shore of the Sea of Galilee, Joh 21:18-19. Here is an instance of true faithfulness, since Peter did not wait idly for the death which, he knew, was soon to come, was imminent, as he expresses it, but continued his work with unabated vigor and diligence, the care of the souls being his chief concern to the last.
But he is looking forward also beyond the immediate future: But I shall use diligence that you also after my departure may always be able to call these things to mind. Not only for the present, and while his own life lasts, is Peter solicitous for the spiritual welfare of his readers, but he also wants to make it his business to have them keep the truth after his death. That is one of his reasons for writing this letter, to have it serve as a permanent reminder of the doctrine which he taught them. Whenever they were in need of definite, authentic information as to the truth, they had but to consult this letter, have their memory refreshed, and thereafter could be all the surer in their Christian life.
That the Christians should not feel the slightest hesitation about accepting the doctrine which Peter taught them is shown in the next verses: For we did not follow cleverly constructed fables in making known to you the power and appearing of our Lord Jesus Christ, but we mere made eye-witnesses of His majesty. What Peter and the other apostles had taught, also in the congregations of Asia Minor, was not a system of spiritual fables cleverly invented to bring them into subjection, after the manner of many false teachers; he was not writing down any human speculations and philosophies in giving them the proper information concerning the power and advent of Christ the Lord, of His return at the end of time, when He will be clothed with full majesty and power, in order to establish His kingdom forever. What Peter had been teaching with regard to this one fact was the truth, for which he could vouch with all the power at his command because he had been privileged to be an eye-witness of the glorification, of the majesty, of Christ.
The apostle states to which event he has reference: For He received from God the Father honor and glory when a voice was borne to Him of such a kind from the sublime Glory, This is My beloved Son, in whom I am well pleased. That was the culminating incident in the happening on the Mount of Transfiguration, Mat 17:1-9: Mar 9:2-8. Jesus, the poor, despised Prophet of Nazareth, who had come into His own and His own received Him not, was invested with honor and glory from His heavenly Father Himself. For while the three disciples, Peter, James, and John, were still lying upon the ground, almost stupefied by the miraculous brightness which surrounded them from heaven, they nevertheless could hear plainly the words which came down out of the cloud, the voice of God Himself, acknowledging Jesus as His true Son, His beloved Son, upon whom His good pleasure rested in full measure. Concerning this Peter testifies: And this voice, borne from heaven, we heard when we were with Him on the holy mountain. Although the mountain was not in itself holy, this wonderful manifestation of the sublime, the splendid glory of God, sanctified and hallowed it for the time being. What Peter means to emphasize in this connection is this, that they, to whom was vouchsafed such a wonderful manifestation of the glory of God, were reliable witnesses, and therefore their Gospel could and should be accepted without question as the truth of the Lord. Mark: This is one of the reasons why we also accept the Gospel as recorded by the apostles as the truth, because God would hardly have revealed Himself in such a manner to men that were hypocrites and swindler,
Fuente: The Popular Commentary on the Bible by Kretzmann
2Pe 1:12. Wherefore That is, “Because in this way alone you can have an admittance into Christ’s everlasting kingdom.” I will not be negligent, by a common figure signifies, “I will make use of the greatest care and diligence.” The present truth was, that the practice of the Christian graces and virtues was necessary to make their calling and election firm. They might indeed have said, “We know these things already.” St. Peter, therefore, anticipates such an objection, answering it solidly, and by a beautiful gradation declaring that truths, known and firmly believed, should be often called to remembrance, in order to have their proper influences; and that therefore he would put them in remembrance of these things; that he would do it, not once, but always; and that not only during his life, but likewise after his decease; that is, by leaving those two epistles behind him, as their constant monitors. The teachers of the gospel, after St. Peter’s example, should often repeat important truths, though well known and firmly believed; that the people may have them continually in remembrance.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 1:12 . ] not: “therefore, because the whole duty consists precisely in the not forgetting” (Dietlein), for no expression was given to any such thought here, but: because to him alone, [43] who in the supplying of virtues reaches an ever more complete knowledge of Christ, is an entrance into the everlasting kingdom of Christ ministered.
] The same form elsewhere only in Mat 24:6 ; de Wette interprets it here: “I will ever have a care ;” Schott translates: “I will always be in the position;” but there is nothing which renders necessary here a translation different from that in the other passage. Hofmann justly says that it is a circumlocution for the future of , as in Matt. for , and that must be joined with .
Luther, following the Rec. ): “therefore I will not cease.”
] i.e. of all that which has been already mentioned. It is not to be limited to any one thing; and therefore not, with de Wette, to “the kingdom of God and its future;” nor, with Wiesinger, to “the manifestation of faith in its fruits;” and still less can be understood, with Hofmann, of the virtues mentioned in 2Pe 1:5-7 . In this verse the author promises his readers that he will , i.e. at every time, as the opportunity presented itself (Hofmann in all probability incorrectly: “when I address you”), remind them of this. By what means is not said; but that he does not refer to this epistle is shown by the so strongly expressed future.
] Calvin: Vos quidem, inquit, probe tenetis, quaenam sit evangelii veritas, neque vos quasi fluctuantes confirmo, sed in re tanta monitiones nunquam sint supervacuae: quare nunquam molestae esse debent. Simili excusatione utitur Paulus ad Rom 15:14 . Cf. also 1Jn 2:21 ; Jud 1:5 .
] “ and made firm , i.e. are firm in ,” etc.; not: “although ye are supported, i.e. have won a firm position by standing on the present truth” (Dietlein). . . is the complement of ., and states not the means by which, but the object in which, the readers have become firm.
stands here in the same sense as (that is, ) , Col 1:6 . [44] De Wette, with not quite strict accuracy, interprets as equal to , Jud 1:3 . Vorstius, Bengel, etc., incorrectly take it as referring to the fulfilment in the gospel of the Old Testament promises; and Schott, instead of to truth in an objective sense, “to the relation of fellowship with God, in which they stood as Christians.”
[43] Hofmann takes exception to this “ only ;” wrongly; for although the apostle merely says: “that he who would live up to his exhortations would undoubtedly find an entrance open to the everlasting kingdom of Christ;” still, that is as much as to say that he who does not do so will not find that entrance; consequently the “ only “is understood of itself.
[44] Steinfass says: “The antithesis to is Peter’s absence;” it is hardly probable that the writer thought of this antithesis.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2Pe 1:12-21
Analysis:The Apostle enforces his exhortation to holiness by the consideration of the expected nearness of his departure, confirming the certainty of the doctrine in which his readers had been instructed, a, by the eye-witness of him self and all the Apostles; b, by the word of prophecy.
12Wherefore I will not be negligent16 to put you always in remembrance of these things, though17 ye know them,18 and be established in the present truth. 13Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;19 14Knowing that shortly20 I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. 15Moreover I will endeavour21 that ye may be able after my decease to have these things always in remembrance. 16For we have not followed cunningly devised fables, when we made known unto you the power and coming22 of our Lord Jesus Christ, but were23 eye-witnesses of his majesty. 17For he received from God24 the Father honour and glory, when there came25 such a voice to him from the excellent26 glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven27 we heard, when we were with him in the holy mount. 19We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day28 dawn, and the daystar arise in your hearts: 20Knowing this first, that no prophecy of the Scripture is of any private interpretation. 21For the prophecy came not in old time by the will of man: but holy29 men of God spake as they were moved by the Holy Ghost.
EXEGETICAL AND CRITICAL
2Pe 1:12. Wherefore.The connection is as follows: In order that this glorious consummation [of participation in the blessings and glories of Christs Kingdom, Alf.M.] may be yours, I will not fail to exhort you to the zealous cultivation of holiness, more particularly, because my departure is close at hand. Here we have the tendency of the whole Epistle. The Apostles aim is neither dogmatical instruction nor the refutation of false teachers, but the strengthening and encouragement in the practice of good, the growth of a virtuous disposition and of a virtuous life on the part of those to whom he writes. He mentions first the vital knowledge of God and Christ as the chief means to that desirable end.
I will not be negligent, etc.. [See Appar. Crit.M.] His anxious care for their encouragement and confirmation is made more intense by . Bengel:I will always think of the one thing, that it is my duty to stir you up (admonish you).This was doubly necessary, because of the danger of their being seduced by false prophets, 2Pe 2:1-2. Luther:The Christian ministry is of two kinds, as says St. Paul in Rom 12:7-8. Teaching is laying the foundation of faith, and preaching it to those who are ignorant of it. Exhorting, or, as St. Peter says, reminding, is preaching to those who know and have heard (the Gospel), admonishing and stirring them up to recollect what they know, to continue and increase therein., cf. Joh 14:26; 2Ti 2:14; Tit 3:1; 3Jn 1:10; Judges 5. Paul uses the term , Rom 15:15
Although ye know them and have been established. sc. .; to set fast, establish. The truth was preached to you, 1Pe 1:12, confirmed by me, ,5:12, and you are fully convinced of it. , the truth has been brought near to you, yea it is present in your hearts. Similarly, Paul in Rom 10:8, The word is nigh thee, even in thy mouth and in thy heart. [Calvin: Vos quidem, inquit, probe tenetis qunam sit evan-geli veritas, neque vos quasi fluctuantes confirmo, sed in re tanta monitiones nunquam sunt supervacu, quare nunquam molestate esse debent. Simili excusatione utitur Paulus ad Rom 15:14.M.]
2Pe 1:13. But I deem it rightreminding. is often used by way of explanation, might have been used, but on account of the preceding and we have an adversative conjunction. Winer, p. 474, 475. like ,, tent, tabernacle. Thus the Doric poets and Pythagorean philosophers call the body the of the soul. Plato calls the of the soul, its prison, or grave. Paul makes use of the phrase, earthly house of tabernacle, 2Co 5:1, with reference to the metaphor in Isa 33:12 and Wis 9:15. Bengel:It denotes the immortality of the soul, the brevity of its stay in this mortal body, and the facility of its departure in faith. We may add that it also describes Christians as strangers and warriors, who use tents or huts instead of houses.. Intensive form of , thoroughly to arouse from sleep and Sleepiness through every impediment.
2Pe 1:14. Knowing thathath declared me.Our Lord had announced to St. Peter the manner of his death, death upon the cross when he should have grown old, Joh 21:18-19. old age had now set in, but he seems to have received another particular revelation respecting the nearness and suddenness of his death; this may also have been the case with St. Paul, 2Ti 4:6. Grotius observes that similar revelations were made to Cyprian and Chrysostom., suddenly and quickly, , as in Luk 18:8; Rev 1:1. [Vulgate:Certus quod velox est depositio tabernaculi mei. Bengel:Repentina est. Prsens, qui diu grotant, possunt alios adhuc pascere. Crux id Petro non erat permissura. Ideo prius agit, quod agendum est.M.] seems to apply to the figure of a garment, but suits also that of a tent, because this is laid aside after having served its purpose. In the following verse, the Apostle calls death an exodus (a going out), just as our Lord spoke of it as a going to the Father, Joh 14:2, etc. A proof of the calmness with which the Master and the disciple contemplated the violent and painful death of the cross. [ in connection with seems to be associated with the history of the Transfiguration, cf. Luk 9:31-33, and contain incidental internal evidence of the genuineness of the Epistle, as such an association would hardly have occurred to any but an eye-witness of that memorable event.M.]
2Pe 1:15. Moreover, I will endeavour, etc. for the usual , see Winer, p. 101. I will take pains, that ye may have, etc., similar to the Latin studeo with Infin., every time, on every occasion of necessity or emergency. with Infin., as in the Classics, to be able to exercise the memory. As to the subject matter, it may relate to the present Epistle; but the conjecture of Richter that the Apostle here holds out to them the hope of a fixed, written Gospel, the Gospel according to Mark being considered Peters Gospel, may not be improbable. Cf. Lange on Mark, p. 6, etc. On this supposition only the true import of this verse is realized, for otherwise it would seem to be rather pleonastic. So Michlis, Pott, and al. De Wette thinks that Peter here holds out the promise of other Epistles, but 2Pe 1:14 renders this conjecture improbable. .Romish interpreters discover here falsely an intimation of Peters intercession in heaven, but such an interpretation is even grammatically impossible. [This is not all; the Papists not only twist this passage into the intercession of saints, but use it in support of their doctrine of the invocation of saints. As a sample of such perversion of Holy Writ take the interpretation of Corn.a Lap.: , habere scilicet in mente et memoria mea ut crebro vestri sim memor apud Deum, cumque pro vobis orem, ut horum monitorum meorum memoriam vobis refricet Hinc patet S. Petrum et Sanctos vita functos curare resmortalium, ideoque esse invocandos. See the judicious note of Alford.M.]
2Pe 1:16. For we did not follow cunningly-devised fables, etc., myths, legends, fictions, according to the exposition of the ancients: lying stories dressed up in the garb of truth. [Pott:fabul ad decipiendos hominum animos artificiose excogitate atque exornat.M.]=to devise cunningly, invent artificially. Oecumenius mentions the fictions of the Valentinians, which belong, however, to the second century. Calov:They were perhaps Jewish and heathen fables, such as are found in Hesiod and Ovid, taken up by those false teachers, cf. 2Pe 2:3., to follow up, pursue with great care, 2Pe 2:2; 2Pe 2:16. [Bengel: errorem notat. Talis error in hac re nullus.M.]
When we made known to you.,Where? Partly orally, partly in the first Epistle, cf.1Pe 1:7; 1Pe 1:18; 1Pe 2:4; 1Pe 2:21; 1Pe 3:18, etc.; 1Pe 4:7; 1Pe 4:13. The reference to St. Marks Gospel is here out of the question. [But why any more here than in 1Pe 1:15 ? Such a reference is far from improbable.M.]
The power and appearing refer to the chief epochs of His life, as indicated in 2Pe 3:18, etc. Not by hendiadgs=the power visible at His appearing, but two different though closely connected ideas. embraces the riches of His whole life and salvation, the whole treasure of the Divine power centred in Him, His wonderful works, His power over the hearts of men, His power as Teacher and Redeemer, His resurrection in power after His crucifixion in weakness, 2Co 13:4, His descent to the realms of death, His ascension and His supreme dominion., the presence, appearing, coming. It is used of Christ coming to judgment, Mat 24:3; Mat 24:27; Mat 24:37-39; 1Co 15:23; 1Th 2:19; 1Th 3:13; 1Th 5:23; 1Th 4:15; 2Th 2:1-8; Jam 5:7; 2Pe 3:4-12; 1Jn 2:28. In this sense it might be taken here (so Gerhard, Huther, de Wette); but seeing that is used of the present in 1Co 16:17; 2Co 7:6-7; 2Co 10:10; Php 1:26; Php 2:26, that the present and the future interpenetrate each other in the previous passages, that, moreover, the sequel refers to the past, it is perhaps best to adopt the exposition of Hahn, who blends the two: His manifestation in the flesh accompanied by miraculous power, and His expected future appearing in glory. We have here also an antithesis to the economy of the Old Testament, under which salvation and the Author of salvation were only promised, but had not yet appeared in reality, 1Pe 1:11; 1 Peter 2. Pet. 2Pe 1:19. Calov:The Epistle is directed against those who denied the power and the first advent of Christ.
But were eye-witnesses of His majesty., sometimes used of those who were admitted to the third and highest degree of initiation in the Eleusinian mysteries; the verb is also used in this sense. Peter, to whom the word is peculiar, 1Pe 2:12; 1Pe 3:2, does not advert to its technical sense, but uses it in the sense of careful and close inspection and observation. Huther says that reference is made to the circumstance that the of Christ has a mystery concealed from the others.=might and greatness, majesty, used of the mighty power of God, and exhibited in the miracles of Christ, Luk 9:43; of the admired greatness and splendour of Diana, Act 19:27. Similarly , Heb 1:3; Heb 8:1.
2Pe 1:17. For He received from God the Father honour and glory. . An anacoluthon, to which may be supplied. The construction is interrupted by the parenthesis. The sentence, He was declared to be the Fathers beloved Son. Winer, 368, 369. [But this construction, although possible, is not that recommended by Winer, who gives Fronmllers in a note, but says in the text: The structure is interrupted by the parenthetical clause ; and the Apostle continues in 2Pe 1:18 with , instead of saying , of something similar. To give this in English render, For having received from God the Father honour and glory, (when a voice was borne to Himwell pleased), and this voice ye heard, etc.M.] The transfiguration of Jesus on the mount is produced as an example of the personal experience of the Apostle of the power and appearing of Christ, cf. Act 10:39; Act 5:32, where Peter also refers to his having been an eye-witness. , see 1Pe 1:7; Rom 2:7; Rom 2:10. The former may apply to His mission, the latter to His person. [Or perhaps, better, and less far fetched, may refer to the voice which spoke to Him, and to the light that shone from Him; so Alford. Burgon calls attention to the remarkable resemblance of this passage and Joh 1:14 concerning the same event, of which St. Peter and St. John were eyewitnesses.M. ]
When there came to Him such a voicewell pleased. indicates the manner how He received honour and glory: =, Isa 9:8; Dan 4:28, elsewhere , Luk 9:35-36, or , Joh 12:30; Joh 12:28, denotes the objective, unmistakable, important character of the voice. It was not a dream or an imaginary illusion, like many fables, but it was a voice sounding from on high. The word is repeated with emphasis in the next verse. According to Mat 17:5, and Mar 9:7, it came out of a bright cloud, but Peter carries us higher up to the , of which the cloud was only the symbol. The last words seem to be a periphrasis of God Himself (so Gerhard, de Wette, Huther and al.), such as is used in Mat 26:64; cf. Psa 104:2; 1Ti 6:16. ; the same words occur in Matt., but with the addition: , and instead of ; the latter occurs also at Mat 12:18. indicates the direction of the Divine pleasure on Him from before the foundation of the world; according, to Dietlein, the historical motion of the Divine plan of salvation with reference to Him. [Wordsworth:The originality of the reading may be remarked as an argument for the genuineness of the Epistle. A forger would have copied the reading in Mat 17:5.M.]
2Pe 1:18. And this voice we heard, etc. refers specifically to the three Apostles, Peter, James and John, while the plural number in 2Pe 1:16 includes also the other Apostles. The celestial declaration was not reported to us by others, but we heard it, being with Him at the time, with our own ears.
On the holy mount.Not on Mount Zion, as Grotius maintains, connecting it erroneously with the incident recorded in Joh 12:28. Calvin: Wherever the Lord comes, He hallows (because He is the fountain of all holiness) everything by the fragrance of His presence. The mountain of transfiguration is generally identified with Mount Tabor, about two hours distance from Nazareth, in the north-eastern part of the plain of Jezreel; but because Mount Tabor was fortified, and consequently not a solitary place, and because Jesus at that time had retired to the head-waters of the river Jordan, the mountain of transfiguration is placed by others in the neighbourhood of Hermon. See Zeller, Biblisches Wrterbuch II. 710. [The epithet holy, applied to that mount, affords evidence that the history of the transfiguration was well known at the time when Peter wrote this Epistle. The inference of de Wette, that it indicates a belief of the miraculous, is neither logically correct nor creditable to his estimate of Apostolical Christianity.M.]
2Pe 1:19.Here follows the second testimony for the glory of Christ and the irrefragable certainty of his doctrine, viz.: the word of prophecy. The reference here is evidently to the prophecies of the Old Testament, which are taken as a connected whole, and not to the prophecies of the New Testament, as Griesbach alleges. 2Pe 2:1, etc., settles this point, which is further confirmed by other references of Peter to O. T. prophecies, cf. 1Pe 1:10; Act 3:18; Act 10:43. Bengel: The words of Moses, Isaiah and all the prophets really constitute only one word (sermo) exhibiting a perfect agreement in all its parts.
And we have the prophetic word as more sure.. We possess, not, We hold it surer. , not fast or very fast, as Luther and Beza. The force of the comparative must be brought out. Gerhard: The testimony of the prophets is declared to be more sure than that of the Apostles concerning the voice of the Father in heaven and the transfiguration of Christ. Not more sure per se and absolutely, but in respect of the readers of the Epistle. Among these were converts from Judaism who paid the utmost reverence to the prophetical writings and did not set so high a value on the preaching of the Apostles. Cf. Act 18:11. So (substantially) Augustine, Bede and al. But Peter was hardly prepared to subordinate the testimony of his eyes and ears to that of the prophets. The view of de Wette is forced, the prophetic word is more sure to us now (that we have seen and heard these things, Act 10:17-18). Nor can we approve of Huthers exposition, that in respect of the Christians hope the word of prophecy is more sure and certain than the testimony of the transfiguration, which presented only the glory of Christ in the days of His flesh, but did not directly confirm His future coming in glory (this is the sense in which he takes the ), whereas the prophetic word does point to the future coming of Christ. Oecumenius gives the right sense, saying that the truth of the promise was confirmed by its fulfilment, and that this has made the prophetic word more sure and certain now than it was before. So Grotius, Bengel, Dietlein. We possess now the prophecies of the Old Testament as more sure than they were before. Gerlach: The fulfilment of the chief burden of the prophecies, viz., the manifestation of Jesus Christ, has now confirmed them altogether more fully to us than before. [But although Fronmller endorses the view of Oecumenius, Grotius, Bengel, Dietlein, as the right view, we have to object, that the Apostle has no such reference to now and then; but which is the right view? Alford seems to come nearest; he adheres to the grammatical force of the comparative, and renders We have, i. e., we possess, more sure, etc.; and explains the comparison of the word of prophecy and the incidents of the transfiguration. The Apostle calls the former more sure than the latter, because of its wider range, embracing not only a single testimony to Christ, as that Divine voice did, but , 1Pe 1:11; as presenting a broader basis for the Christians trust, and not only one fact, however important.To this may be added the fact that the voice from heaven and the vision of the transfiguration were vouchsafed to the three Apostles only, but the testimony of the word of prophecy, as the concurrent testimony of many inspired persons in different ages, is vouchsafed to the whole Church and to every individual believer.M.] Hence the increased responsibility of those who despise it.Others refer the comparison to the myths, mentioned in 2Pe 1:16, so Semler; but saying that the word of prophecy is more sure than those myths, would be saying very little indeed.
Whereunto ye do welldark place. , to which ye do well that ye take heed. The Participle is used because they had already begun to do so (Winer, p. 46, 1). De Wette remarks that this seems to apply to Jewish Christians, but it applies still better to Gentile Christians, because it was self-evident in the case of the former. sc. , to give attention, bend the mind, give heed to a thing, cf. Heb 2:1; Act 8:6; Act 8:10-11; Act 16:14; 1Ti 1:4; 1Ti 4:1; 1Ti 4:13; Tit 1:14; Heb 7:13. ; , a light, a lantern, a candle used at night, Bengel takes as the Imperfect on account of ; but better take it as a Present.=dry, arid, rough, dusty, dirty, dim, dark, because filth and darkness are often found together. What is meant by this dark place cannot be determined until we have ascertained the sense of the words following.
Until the day shall have dawned. belongs to , not to . Many commentators understand the day of the blissful eternity. So Calvin: This darkness I extend to the whole course of earthly life, and interpret that that day shall dawn when we shall see face to face that which we now see only through a mirror and in a riddle. Christ indeed shines on us in the Gospel as the Sun of Righteousness, yet so that our spirit, in part at least, remains shrouded in the darkness of death until we shall enter heaven from this carnal prison house. Then shall dawn the splendour of the day, when no mists and clouds of ignorance and error shall shut out from us the clear view of the Sun. Similarly Dietlein: The moment of Christs coming, would accordingly denote not only the whole pre-christian era, but also the whole of this present life, the world not yet illumined by the glorious coming of Christ, and the hearts of believers, as yet not seeing, but only longing for the glory of Christ. This gives a beautiful meaning, and we may certainly call even the time of the New Testament, night, as contrasted with the future era, in which the glory of God shall light the heavenly Jerusalem and the Lamb shall be the light thereof, Rev 21:23. But Gerhard rightly objects to this interpretation, that if the day referred to were the day of a blissful eternity, ought to have the article, and that such a description of the day of Christs advent to glory, or of the last judgment is against all analogy. Others interpret the verse of the contrast between the time of the Old Testament and that of the New. But it is against this view that the time of the N. T. had already dawned in a general sense, while the Conj. Aor. points to something future and possible. The reference, as Calvin observes, is rather to the antithesis between the state of nature and the state of grace. The day dawns in the heart, when man awakes from his dream-life, when the light of the holiness and justice of God shines into his heart, and enables him clearly to perceive his sinfulness; the morning star arises, when thereupon he is profoundly and vitally moved by the mercy of God in Christ, and faithful to the leadings of grace, gradually attains to a knowledge of Christ and the Divine mysteries, which is continually growing, expanding and developing into greater clearness and perfection, cf. Rom 13:12; 2Co 4:6; Eph 5:14. The readers of this Epistle are indeed spoken of as knowing and established in the truth, 2Pe 1:12, but immediately before it is also said that they stand in need of constant reminding. This involves not any more a contradiction than does the language of Paul in the Epistle to the Ephesians, where, at 2Pe 1:18, he prays that the eyes of their understanding might be enlightened, although he had said before that God had abounded toward them in all wisdom and prudence, 2Pe 1:8-9. The majority of the readers of this Epistle we may consider to have stood only in the outer court of the sanctuary, at the beginning of true conversion; they believed the external evidences, held to the word of prophecy, separated themselves from the world, but had not yet attained a vital knowledge of Christ and entered into intimate communion with Him.[This is substantially the view of Huther and Alford; see the latter, whose notes are very full on this passage.M.]
And the morning star shall have arisen in your hearts., light-bringing sc. , the morning star. Hesych. understands by it the Sun. [This is a tradition among commentators, which has been set aside by Alford, who, instead of quoting from the commentators, quotes Hesych., who merely says: ,, , light-bringer, light-giver, bright star.M.], but the word is not used in this sense elsewhere, whereas Christ calls Himself the bright Morning Star, that heralds the eternal sunrise, Rev 22:16. To him that over-cometh he promises the Morning Star, i. e., Himself and the brightness of His grace, Rev 2:28. used of dawn. Huther quotes a passage from Polybius [ .M.] , in the hearts touched by grace, not in the world generally. Now we perceive clearly what is meant by the dark place ( ); it is, as Bengel explains it, our heart, which before conversion, is unclean, dry and dark. But considering that the same state of heart is everywhere in the world, the world in general may be described as an arid, desert and dark place. with Aor. Conj. denotes the duration of an action, until the possible event has actually taken place. Winer, p. 312. But this does not imply that the use of prophecy is superfluous after the illumination has taken place, cf. Mat 1:25; Mat 5:18; Mat 5:26. This is evident from the examples of the Apostles themselves.
2Pe 1:20. Knowing this first of all.The Apostle having exhorted them to give heed to prophecy, now further reminds them of the origin of prophecy, and that it must be interpreted in the same spirit, out of which it proceeded. belongs to what follows., not as Bengel, before I say it [priusquam ego dico], but first and foremost, 1Ti 2:1, being conscious, bearing in mind, Jam 1:3; Heb 10:34, like , 1Pe 1:18.
That all prophecy of the Scripture is not matter of its own interpretation.It is not necessary to understand here a Hebraism, Winer, p. 185. The preceding shows that the reference is to the prophecies contained in the Old Testament. The prophecy of the Scripture is opposed to the false prophets. 2Pe 2:1. , happens not as matter of its own interpretation. , Mar 4:34, to interpret, to expound, to settle, to determine, to decide, Act 19:39.= Gen 41:12; Gen 40:8. The reference is to the origin, not to the interpretation of the prophecy, as is evident from 2Pe 1:21. Even as to its origin it is not matter of its own interpreting. The prophets, receiving the prophecies, were passive: a vision, a painting appeared before their mind, which they described to their hearers and readers as they saw it, without understanding all it signified, so that they themselves searched what or what manner of time the Spirit did signify, 1Pe 1:10-12.A prophecy only expresses that which God had communicated to the seer, and is consequently as much an object of search and deciphering to him as it is to us. Gerlach. is most simply construed with ; that which depends on the exercise of the natural power and will of man. De Wette cites the following passage from Philo: A prophet utters nothing of his own. Dietleins interpretation is too full: No prophecy occurs in the Scripture that could be regarded as already possessing its own interpretation; all prophecy has rather the significance and interpretation of history, and therefore must not be treated allegorically, but has its fulfilment in the facts of history and thence also its interpretation. Huther institutes a comparison with Josephs interpretation of dreams, Gen 40:8. The words in which Joseph foretells the prisoners their fate constitute the ; this presupposes, on the part of Joseph, an , an interpretation of those dreams; but Joseph ascribes that power to God, cf. Gen 41:15-16. Better take those dreams as , the interpretation of which was communicated to Joseph from on high. Bengel defines as the interpretation in virtue of which the prophets were enabled to unlock to men things previously locked up.
[Alford shows that the reference here is to the prophets themselves, who were unable to solve or interpret. He quotes from Oecumenius; , , . , , . De Wette adds that this is said to excuse the difficulty of the interpretation of prophecy, and to remove occasion of unbelief and scoffing (2Pe 3:3). Alford agrees with Huther that the last purpose is not only not indicated in the context, but is quite out of the question; the Apostle referring to prophecy not as difficult of interpretation, but as a candle shining in a dark place, nay, as being even more firm and secure than external proofs of the same truth. Huthers view arises from the consideration that is not the subsequent interpretation of a prophecy already given, but the intelligent apprehension of the meaning of the prophecy out of which (but not on the part of those by whom it is sent), the prophecy itself springs. This Alford considers much confirmed by , which with a Genitive, as here, is not=, but rather seems to denote origin. So that the sense will be, that prophecy springs not out of human interpretation, i. e., is not a prognostication made by a man knowing what he means when he utters it; but, etc. This seems also to be the view of Bengel.M.]
2Pe 1:21. For no prophecyHoly Ghost.Further substantiation of the foregoing position negatively and positively., Dative of the cause, cf. ad rem Joh 1:13. The pleasure, the arbitrary will of man as opposed to the Spirit of God.The sense: The production of a true prophecy does not depend upon the exercise of mans own power, as it was attempted in the case of heathen divination answers to , 2Pe 1:17-18, and denotes not the utterance (so De Wette), but the origin. corresponds to the classical terms , . They were impelled, borne along by the Holy Ghost, like a ship before a strong wind. Under this influence they remained passive, although they were fully conscious. Josephus says of Balaam, that he was moved by the Divine Spirit, cf. Heb 1:1. Calov: It relates as much to inward illumination as to outward impulse, yet not so that the prophet lost all self-control, Psa 45:1. (see Appar. Crit.) This includes also their writings, Act 2:31; Jam 5:10. Their written words were determined by the Holy Ghost not only as to their contents, but, in a certain manner, also as to their form. , cf. 1Ti 6:11, particular instruments of the Holy Ghost, prophets or other holy men. This proves the security and the venerable character of the testimony of prophecy. But it is also to suggest the conclusion, that due regard being had to the matter, prophecy must not be arbitrarily interpreted, but in the sense of the Holy Ghost. Bernard says: With the same spirit in which the Holy Scripture is written, it must be read and understood. For the Holy Ghost is the best interpreter of His words.
DOCTRINAL AND ETHICAL
1. The evangelical Church rests upon the double foundation of the pure, unadulterated word of God and the great truth of the sinners justification through faith in the saving merit of Christ. It is remarkable, says Besser, that in the first chapter of this Epistle, written with the design of fortifying the Church against false teaching the Apostle extols first that precious faith whereby we possess righteousness and exhibit virtue, and then the precious Scriptures, the light of the world in a dark place.
2. Mark the Apostles anxious care to leave to believers a written testimony of the fundamental truths of the Gospel directed against the many false teachers, who even then began to stir themselves. Peter therefore was not of opinion that oral tradition could preserve the memory of Apostolical teaching. It was for this very reason that he wrote; yea, he foretells, that the truth would be perverted by feigned words (2Pe 2:3); to these he opposes Holy Scripture, that is, the sure prophetic word of the Old Testament and the Apostolical eye- and ear-witness of Jesus Christ, which is written in the books of the New Testament, 2Pe 3:16.Chemnitz.
3. 2Pe 1:16 and the following verses contain strong evidence of the genuineness of our Epistle. Stier: The presumption that words, dogmas, testimonies like those contained in the second Epistle of Peter from beginning to end, could have originated in the mind of a forger, that such power and illumination, such assurance of speech could have coxisted in the same soul alongside of a so-called pious fraud,that this , should intentionally personate in a second Epistle the Apostle exhorting, confessing and prophesying before his death, and yet have the audacity of expressly renouncing all , and withal endowed with such extraordinary knowledge, and using such bold original languagesuch an hypothesis contradicts the whole psychology of thi Christian consciousness, and the real defenders of the genuineness Of the Epistle should not be ashamed to confess it openly out of their Christian consciousness.
[2Pe 1:19. Wordsworth: A forger, personating St. Peter, would have magnified the importance of the supernatural visions vouchsafed especially to him whose character he assumed. He would have exalted those revelations above prophecy. But the Apostle, whose characteristic is humility, is not elated by the greatness of his revelations, but wisely and soberly commends the ordinary means of grace, which all Christians, of every age and country, possess in the sacred Scriptures, as of more cogency and value for their assurance and growth in grace, than any extraordinary visions which were vouchsafed personally to himself.M.]
4. We should consider the Transfiguration of Jesus not only as a miraculous testimony in favour of His Divine mission for the disciples, but also as a seal set to His glory for Himself. See Stier, II., 198; Lange on Mat 16:28; Mat 17:1; Beck, Lehrwissenschaft, I., 512.
5. De Wette thinks it strange that the author, in his argument, 2Pe 1:19-21, does not quote the speeches of Christ Himself concerning His coming, as recorded by the synoptists; that 2Pe 3:16, shows that he must have been acquainted with them, and that he passes them by because the rapid succession of the destruction of Jerusalem, and the advent of Christ announced in them, had not been verified. But this remark proceeds on wholly false premises, and it formed part of the Apostles plan to advert not to the testimony of Christ, which might have been disputed by the scoffers, and of which the adversaries, at all events, did not think very highly, but to the testimony of eye-witnesses of Christ.Delitzsch, Psychol., 2Peter 312: The manner of the revelation of prophecy is not always ecstatic; it may also consist only in that the willing, the thinking and the feeling Spirit-life of the prophet in a state of full and waking self-power is raised and borne along by a gentle, Divine influence, which he (and this is indispensable) is able clearly to distinguish from the working of his own spirit.
6. Those who, like many adherents of separatistic tendencies, take so one-sided a view of prophecy that they place it alongside, or even above the work of Christ, prove that the day has not yet dawned to them, and that the morning-star has not yet risen in their hearts. But the pretext that the day has dawned, says Roos, should not cause men to despise the word of prophecy; they should rather inquire whether it is day ?
[7. Wordsworth: Herein consists the probationary use of prophecy, viz., to try the faith and exercise the vigilance and patience of believers, and to make unbelievers themselves to become witnesses to the truth, and instruments in establishing it. If prophecy had been , if its interpretation had been declared at the same time with its delivery, then none of those moral and probationary purposes would have been answered. The fulfilment of prophecy in a manner contrary to all previous expectation, proves the prophecy to be Divine.M.]
HOMILETICAL AND PRACTICAL
The Apostles motto is that of his Master: I must work. while it is day; the night cometh when no man can work.The nearness of departure a powerful motive of working for the Lord.Those who in unbelief despise the revelation of God, fall superstitiously into fables, 2Th 2:11, Besser.Christianity is objectively given and revealed from on high, and infinitely remote and different from all human devices, subjective opinions, and personal imaginings.The testimony of the prophets and the Apostles two immoveable pillars for the support of the truth of the Gospel.Dawn in the conversion of a sinner.When does the morning-star arise in the heart? The true key to understanding the word of prophecy.The secret of the true interpretation of the sacred Scriptures.
Starke:Teachers must not desist from teaching, exhorting and admonishing, 1Ti 4:13.Grow not weary in exhorting one another. Foremost among good works is the work of saving souls from the burning, Jam 5:19-20. The opportunity is daily at hand; we must not wait for to-morrow.There is nothing more certain than death, nothing more uncertain than the time of death. Happy is the man who daily lives as if he were to die to-day, Ecc 9:12.It cannot be denied that God by some peculiar grace announces to some the time of their death, not indeed in virtue of immediate revelation, but in virtue of some deep impression conveyed to the heart; but this happens hardly to one in a thousand: dear friend, wait not for it, but prepare betimes.The good which hearers have heard from their teachers, or seen in them, they should diligently remember after their decease, Heb 13:7.Those who run after will-o-the-wisps, will sink into morasses. Christians are on their guard against such lights. Christ and His word the true Light on our ways, Joh 8:31.Those who seek to glorify Christ in others, and desire to fill worthily the office of glorifying Him in a manner worthy of the Holy Ghost, must have experienced with Christ (although in an inferior degree, and in a different yet true manner,) the power and glory of Christ in themselves, and be able to speak according to the Holy Scripture from their own experience (2Co 4:6).With those who suffer themselves to be found in Christ through faith, God is as well pleased as with Christ Himself. For He has been made righteousness unto us, so that in Him we are considered righteous, 2Co 5:21.O man, that art by nature dark, suffer thyself to be made a bright and shining light through the right use of the word of God, or thou wilt not see the light of heaven, Joh 5:35.Whatever remains as yet dark to us in the word of prophecy, shall hereafter become all light, if not in this present time, yet, according to the promise in Dan 12:4; Dan 12:9-10, when Christ, the true Morning Star, shall arise on that great day both of judgment and light, 1Co 13:12.It is enough to have learnt something from the word of God. As the light of day grows more bright after dawn, so also the knowledge of God and our Saviour Jesus Christ must grow and increase.Holy Scripture does not contradict itself. Though it seem so, it is not so. Compare the one with the other, and you will find the most beautiful agreement.God uses holy (sanctified) men in His service, so that those who would be His instruments, must also be His temples and work-shops.Reasonable proof of the Divinity of the Holy Ghost: He spake of future things by the prophets, which things, for the most part, have come to pass; but this is solely a work of the omniscient God.
Gerhard:There is no other access to reconciliation with God and to forgiveness except through the Son, Isa 13:1; for Christs sake and through Christ only are we made partakers of those blessings.
Roos:Woe to him, whose works, words and writings cause others to sin, even after his death. Happy he, whose works, words and writings bear good fruit, even after his death. Such an ones reward of grace will be great.
Lisco:Pastoral fidelity even unto death.The legacy of a departing pastor.The firm foundation of the citizenship of the heavenly kingdom.
Kapff:The firm reason of our faith. This reason rests, 1. on the outward testimony of the Apostles and the miracles of Christ; 2. on the inward testimony of the Holy Ghost.
Staudt:How firmly Christians may step forward in their faith, 1. in all that depends on the coming of Jesus in the flesh; 2. in all that depends on the coming of Jesus to glory.
[On 2Pe 1:15.Illustration:When Socrates was about to take the poison, to which the Athenian judges had condemned him, Crito asked him, But how shall we bury thee? Socrates replied, As you please, if you can take me, and I do not elude your pursuit. Then gently smiling and looking at us he said: Friends, 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 asks me how I would be buried. I have already declared that after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed. Plato, Phdon, 64.M.]
[Secker:We find in multitudes of places, from the earliest book of Scripture to the latest, supernatural impulses and illuminations ascribed to the Spirit of God: Gen 6:3; Gen 41:38; Num 6:25-26; Num 24:2; 1Sa 10:10; 2Ki 2:9, etc.: 1Ch 12:18; 2Ch 15:1; Neh 9:30; Eze 2:2; Zec 7:12; Rev 1:10; Rev 2:7; Rev 4:2, etc.; we cannot doubt, therefore, but they proceed from Him always, though sometimes it is not expressly affirmed. So that we are to honour the third Person as the immediate inward instructor of men from the foundation of the world; as Him who hath admonished, reproved and striven with the wicked; who hath warmed and cheered the hearts of the pious in all times with the manifestations of Gods will, with declarations of His favour, with precautions against unseen dangers, with promises of deliverance from the heaviest afflictions, with His presence and guidance in the most intricate difficulties.M.]
[On 2Pe 1:21.See Bp. Hurds Sermon on False Ideas of Prophecy, and the whole volume will be found a most valuable aid to students of the difficult subject of prophecy. It is entitled An Introduction to the Study of the Prophecies, etc. vol. 5 of the works, but also published separately. See also Dr. McCauls Essay on Prophecy in Aids to Faith, Bp. Ellicotts Essay on Scripture and its Interpretation, in the same volume, and Canon Wordsworths Essay on the Interpretation of Scripture, in the volume Replies to Essays and Reviews.M.]
Footnotes:
[16] 2Pe 1:12.[ … Cod. Sin. before Rec. A. . … B. C. Lachmann, Tisch., Alf., al.M.]
[Lachmann reads , therefore I shall always be about to, always be ready to remind you; so Tischendorf. The sense is the same.M.]
[17]2Pe 1:12. [ . omitted in Cod. Sin.; but the omission is doubtful.M.]
[18] 2Pe 1:12. [German it.M.]
[German:. always to remind you of these things, although ye know it, and are established in the truth which is present in you.
Translate:. present with you.M.]
[19] 2Pe 1:13. [ A. Cod. Sin.M.]
[German: But I think it right.. to stir you up in such reminding.M.]
[20] 2Pe 1:14. [German ploetzlich kommt, comes suddenly.M.]
[Knowing that the putting off of my tabernacle comes suddenly,.
Translate:. tabernacle is swift. .M.]
[21] 2Pe 1:15. [, Cod. Sin.; minusc.M.]
[German:. that after my departure ye may always be able to have these things in remembranceTranslate:. to call these things to mind.M.]
[22]2Pe 1:16 [, German Erscheinung, appearing.M.]
[23] 2Pe 1:16. [So German; literally with Passive force having been made or admitted eye-witnesses. The last preferable on account of the faint allusion to initiated admittance to the Eleusinian mysteries. See Exegetical and Critical.M.]
[Translate: For we had not. when we made known. but had been. Lillie. On the use of the Aorist for the Pluperfect see Buttmann, 137. 3. 6. Winer, 41. 5.M.]
[24]2Pe 1:17. [ Cod. Sin. C. minusc.M.]
[25]2Pe 1:17. [So German; more correctly Peile and Alford, When a voice was borne to Him of such a kind, viz., as is stated in what follows.M.]
[26]2Pe 1:18. [ . . by the sublime glory.M.]
[27] 2Pe 1:18. [ . Cod. Sin. A.M.]
[German: And this voice we heard coming from heaven, when;
Translate: And this voice we heard borne from heaven, when. .M.]
[28] 2Pe 1:19. [ Cod. Sin. minusc.M.]
[German: And we have the prophetic word as a more sure one. until the day shall have dawned, and the morning star shall have arisen in your hearts.
Translate: And we have the prophetic word more sure..as unto a lamp..until the day dawn, etc.M.]
2Pe 1:20. [German: Knowing this first of all, that all prophecy of the Scripture is not matter of its own interpretation.M.]
[29] 2Pe 1:21. [Rec. ; A. Cod. Sin. ( without ) B. Tisch., Alf.M.]
[German: For no prophecy was at any time brought forth out of the will of man, but holy men of God spake, being borne along by the Holy Ghost.
Translate: For prophecy was never brought by the will of man, but men spake from God, borne along by the Holy Ghost.M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 2421
A PASTORAL ADMONITION
2Pe 1:12-15. Wherefore I will not be negligent to put you, always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
IN every period of the world, the servants of God, at the close of life, have laboured with more than ordinary assiduity to impress on the minds of their people the truths, which, from the commencement of their ministry, they have inculcated. When Moses had brought the Israelites to the very borders of Canaan, he was ordered to write a song, and to teach it to the children of Israel, that to the latest period of time it might be a witness against them for the Lord, in the event of their turning from him to serve other gods [Note: Deu 31:19; Deu 31:29-30; Deu 32:1-43.]. Joshua, in like manner, at the close of his life, called for all Israel, and charged them to fear the Lord, and serve him in sincerity and truth; and, on their engaging so to do, he said, Ye are witnesses against yourselves, that ye have chosen you the Lord to serve him [Note: Jos 23:2; Jos 24:14; Jos 24:21-22.]. St. Paul also, how affectionately did he warn the elders of Ephesus, who had come to take their leave of him at Miletus [Note: Act 20:17; Act 20:28.]! Thus does the Apostle Peter, in this his second epistle to the Jewish converts dispersed throughout the world, endeavour to stir them up, by calling to their remembrance the truths he had inculcated, that so they might, after his removal from them, retain their steadfastness even to the end [Note: 2Pe 3:17. with the text.].
In conformity with these examples, I would, after ministering to you for half a century, point out [Note: This was a Jubilee Sermon, preached on that special occasion.],
First, what, in conformity with St. Peters example, I have, from the beginning, laboured to instil into your minds.
I might here, in the review of my whole ministerial life, adopt the words which St. Paul used at the close of his career: Having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come; that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people (the Jewish people) and to the Gentiles [Note: Act 26:22-23.]. Yes, I can appeal to all who have ever known me, that to proclaim a suffering and triumphant Messiah, as revealed to us by Moses and the prophets, has been the one object of my life, without any variation as arising from the persons addressed, whether small or great, and without ever turning aside after novelties, or fond conceits, or matters of doubtful disputation. From the beginning, I determined, like that blessed Apostle, to know nothing amongst you, save Jesus Christ, and him crucified.
But I will draw your attention rather to St. Peters conduct, and to his expressions as contained in the foregoing context. He says, I will endeavour that you may be able, after my decease, to have these things always in remembrance.
What these things were which he here refers to, I will endeavour to explain. He addresses himself to those who had obtained like precious faith with him, through the righteousness of God and our Saviour Jesus Christ: and he calls upon them to add to their faith, virtue, and a whole series of other graces suited to the Christian character [Note: ver. 1, 5.]. These were the things which their profession of Christianity indispensably required, and which alone could justify any pretensions to the knowledge of Christ, or give them a hope of acceptance in the eternal world [Note: ver. 8, 9.].
Now, my brethren, these are the things which I also, according to the grace given to me, have inculcated, from the first moment that I came amongst you. And these are the things which I am anxious that you should bear always in remembrance after my decease. I am aware that you, my stated hearers, both know these things, and are, for the most part, established in the truths that have been set before you. But I know also what danger there is of your forgetting them, when he, who has so long declared them unto you, is removed to a better world. You cannot but recollect, that the whole people of Israel, within the short space of forty days after that Moses had absented himself from them, turned away from Jehovah to worship the golden calf [Note: Deu 9:11-12.]: and that King Joash did that which was right in the sight of the Lord, no longer than whilst he was under the eye, and the instruction, of Jehoiada the priest [Note: 2Ch 24:2.]. What then can I expect, but that many of you will let slip the things which you have heard [Note: Heb 2:1.], and turn aside from the holy commandments delivered to you [Note: 2Pe 2:21.]? Excuse me, therefore, if I lay hold on this present opportunity to bring to your remembrance what you have so often heard delivered to you with all plainness and fidelity.
If it be asked why Peter adopted this course towards his Jewish converts, and why I endeavour to follow his example, I will proceed to shew you,
Secondly, Why he was, as I myself also am, anxious that you should have these things always in remembrance.
Amongst the numberless reasons that might be assigned, I shall content myself with stating the three following:
First, I would impress these things on your minds, because on your remembrance of them depends the everlasting welfare of your souls.
Faith in the Lord Jesus Christ is the foundation of all your hopes. You all know that you are sinners, and that, as sinners, you are under a sentence of condemnation. And how shall that sentence be reversed? Need you be told, that you can never, by any works of your own, purchase the remission of your sins? You know you cannot. You know, that even your best actions are very imperfect, and incapable of claiming for you any recompence, if tried by the test of Gods holy law: so that for them, no less than for any fouler transgressions, you need forgiveness at the hands of God. Hence, I trust, you are ready to say with St. Paul, I desire to be found in Christ, not having mine own righteousness, which is of the law, but that which is of the faith of Christ, the righteousness which is of God by faith [Note: Php 3:9.].
At the same time, you know the necessity of universal holiness in order to prove and attest the sincerity of your faith. I bless God, there is not amongst you all, so far as I know, even one single individual, that leans to Antinomian licentiousness, or that has any conceit that his faith can avail for his salvation, unless it work by love [Note: Gal 5:6.], and purify the heart [Note: Act 15:8.].
Yes, I am happy to say, that ye know these things, and are, for the most part, established in them. But is there no danger of your declining from them, when the tongue that now inculcates them shall be silent in the grave? Even in the midst of all endeavours to keep you in the good old way, have you never seen any turned from the simplicity that is in Christ [Note: 2Co 11:3.]? Alas! alas! even in the apostolic Churches such declensions were common: we must not wonder, therefore, if, amongst ourselves, some be drawn aside by Satan [Note: 1Ti 5:15.], to make shipwreck of their faith, and of a good conscience [Note: 1Ti 1:19.]. But what must be the result of such instability? The Apostle tells us, that if any man draw back, my soul, says God, shall have no pleasure in him. Yes, beyond a possibility of doubt, every such person, whoever he be, and whatever he may imagine, draws back unto perdition [Note: Heb 10:38-39.]; and his last end is worse than his beginning [Note: 2Pe 2:20.].
And shall it be thus with any of you, my brethren? God forbid. I tremble at the thought of it, and will endeavour, as far as in me lies, to prevent so awful an issue to my present ministrations. Let me tell you again and again, (for to speak the same things to you, to me is not grievous, but for you it is safe [Note: Php 3:1.];) let me tell you, I say, that there is no other foundation for any sinner in the universe to build upon, but that which God himself has laid in Zion, which is Jesus Christ [Note: 1Co 3:11.]. And let me further declare, that it is not a dead faith that shall save you, but one which is productive of good works [Note: Jam 2:14; Jam 2:20; Jam 2:26.]; and that without holiness, real, universal holiness, no man shall see the Lord [Note: Heb 12:14.].
Next, the Apostle laboured to impress these things on their minds, because he knew that his opportunities for reminding them of them were coming to an end.
The Lord Jesus Christ had told him many years before, that, when he should be old, he should be bound, and crucified by his enemies [Note: Joh 21:18-19.]. And the time for this catastrophe was now near at hand: yet with such sweet composure did the Apostle contemplate this tremendous death, that he spake of it only as the taking down of a tent or tabernacle, to rear it again in a better place: but, as it would put a termination to his earthly career, he was anxious to improve his few remaining hours in fixing these things upon their minds, in order that they might have them in remembrance after his decease. And though I have no reason to expect such an end, yet it cannot now be long before I must be called to put off this my tabernacle, and to cease from the work in which I have been engaged these fifty years. I do indeed bless God, that I have one to succeed me in part who shall carry on the work to far greater advantage than I have ever been able to do: but yet, who shall occupy the more ostensible post of your stated minister, God alone knows; and whether he shall maintain amongst you the same doctrine of justification by faith, and hold up before you the same high standard of practical piety, none but God can tell: but this I know, that no doctrine but that of a crucified Saviour, can ever avail for your salvation; and that no measure of holiness, less than that of an entire devotedness of heart and life to God, can ever justify a hope of an interest in Christ. And, whether all this be inculcated on you or not, who can tell whether you shall retain the experience of it in your souls? I look at the Seven Churches of Asia, and see how they were fallen, even whilst the Apostle John yet remained to instruct and warn them. And in what state are they now? Or see, if you will, places in our own land, where once a faithful ministry was established, and to what a state are they now reduced! A Sibbs [Note: The Master of Catharine Hall, in 1626.], and a Preston [Note: The Master of Emmanuel, in 1622.], once ministered in this place; but how little of their mind and spirit was transmitted to later generations, the records of this parish even in my own time, most fully testify. Whilst then God is pleased to continue me amongst you, I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. As long as I am able to bear any testimony amongst you, I will still declare, that Jesus, our adorable Lord, is the only Saviour of sinners; and that as his atoning blood alone can ever cleanse you from the guilt of sin, so his blessed Spirit alone can ever renovate you after the Divine image, or make you meet for the inheritance of the saints in light. Receive ye this, my brethren, as by anticipation, my dying testimony. Treasure it up in your minds, that, after my decease, you may have it always in remembrance. It is a comfort to me to think, that long after I am dead, I shall, by my printed works, yet speak to you; and, though I cannot hope that they should occupy the attention of persons situated as you are, they will exist as records of the doctrines delivered to you, and amongst them, this, as my dying address, will find a place, as a memorial of my love to you, and of my desire for your eternal welfare.
One more reason for St. Peters so insisting upon these things was, that he could not otherwise discharge his duty towards those whom he had been commissioned to instruct. He says, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance. His expression here is remarkable: The word meet, would be properly translated just: He thought it just [Note: .] to do this: he considered, that, to be remiss in the discharge of this duty, would be an act of injustice; an injustice to them; an injustice to God; an injustice to himself. In this light I also consider it, my beloved brethren. If I should not press upon your minds the knowledge of Christ, and the necessity of universal holiness, it would be an act of injustice to you. You have been committed to me by Almighty God, as sheep to a shepherd, that I might watch over you, and lead you into the pastures which God has provided for you; and rather lay down my life for you, than suffer you to fall a prey to that roaring lion that seeketh to devour you. It would also be an act of injustice towards God, who is the great Proprietor of the fold, and who will require at my hands the blood of every one amongst you that has perished through my neglect [Note: Eze 33:7-8.]. Alas! What account shall I give to him when he shall summon me to his tribunal, and inquire into my discharge of my pastoral office? Did I not send you to watch over them? Did I not appoint you a steward of those great mysteries [Note: 1Co 4:1.] which I had revealed in my word, the mysteries of redeeming love? Did you not undertake to make known to them all that my dear Son had done and suffered for them? Did you not engage to declare all that my Holy Spirit was empowered to work within them, by transforming them into my perfect image? Why then did you accept the office of an ambassador from me, if you did not intend to discharge it with fidelity? Why did you suffer so much as one single soul for whom Christ died, to perish through your neglect [Note: 1Co 8:11.]? Was it for this that I intrusted you with so high a commission, and put my interests into your hands, that you should be so remiss in the discharge of the one, and so careless in the advancement of the other? I may add also, it would be an act of injustice to myself. I know that your blood will be required at my hands: and I engaged at my ordination to watch over you as one that must give account to the Judge of quick and dead [Note: Heb 13:17.]. How then shall I appear at the judgment-seat of Christ, if I neglect to declare unto you the whole counsel of God? What shall I say when that question shall be put to me, Where are those sheep which I committed to thee in the wilderness? My dear brethren, if I have no concern but about my own soul, I must fulfil the ministry committed to me, and labour, whilst yet any remnant of power is continued to me, to stir up in your minds a love to that Saviour who has died for you, and to bring you to that conformity to his image, which can alone fit you for the enjoyment of his presence and glory.
But now, in the third place, what shall I say in order to effect my purpose? What considerations shall I urge upon you in order the more effectually to impress your minds with the truths which I have before stated? I will adopt the line of argument suggested by the Apostle himself in the preceding context.
An adherence to these things is what you engaged for in your baptismal covenant. Then Christ was received by you as your Lord and Saviour: and you professed to look for remission of sins altogether in his name, and through faith in his blood and righteousness. At the same time you gave up yourselves to him to be sanctified in body, soul, and spirit by his grace, and to live altogether to his glory. But, if you recede in any respect from these engagements, you abandon all the hopes which were then held out to you by that covenant of being purged from your sins [Note: ver. 9.], and you forfeit that remission, which, if you received your baptism aright, or subsequently realized the engagements then entered into, was then conceded to you. And are you willing to cast off thus your Christian profession, and to sacrifice your interest in those great and precious promises which were then tendered to you in the Saviours name, and by which you might have been made partakers of the Divine nature [Note: ver. 4.], and heirs of the Divine glory? Think, I pray you, of the loss you will sustain, and the tremendous responsibility that will attach to you: and beg of God, that he will never leave you thus, nor suffer you to receive all this grace in vain [Note: 2Co 6:1.].
Further let me say, These are the things on which your perseverance in the divine life entirely depends [Note: ver. 10.]. A simple life of faith on the Lord Jesus Christ is to you what the union of a branch is to its parent stock. If from adopting any notions whatever your communion with him is interrupted, nothing but decay and death can ensue. So likewise, if there be any one grace which you do not cultivate, the neglect of that will open the door to numberless other evils, and you will be left to fall and perish. It matters not what that virtue is which you neglect: if intemperance, or impatience, or uncharitableness, or ungodliness of any kind [Note: ver. 6, 7.] be suffered to retain an ascendant over you, it will, as water in a leaky ship, in a little time fully occupy your soul, and finally sink you to perdition. A right hand or a right eye, however necessary it may appear to your present happiness, will, if retained, destroy both body and soul in hell [Note: Mar 9:43-48.]. The union of faith and holiness must be complete and abiding, even as the root of the tree with the fruit: both, in their place, are necessary to make your calling and election sure: and, if either fail, you will inevitably and eternally perish.
Once moreIt is by bearing these things in remembrance that you will ensure to yourselves a happy dismission from the body at the hour of death, and an abundant entrance into the kingdom of our Lord and Saviour Jesus Christ [Note: ver. 11.]. As to any thing of exalted joy in the hour of death, I do not see much of that in the death of the Scripture-saints, nor do I think that, as a general occurrence, we are authorized to expect it. But peace in a dying hour we may expect: Mark the perfect man, and behold the upright; for the end of that man is peace [Note: Psa 37:37.]. But how is this to be secured? It is by cleaving to the Lord Jesus Christ with full purpose of heart, and by endeavouring to glorify him by a holy life and conversation. An entire reliance on him is necessary. Nothing but a view of his all-atoning sacrifice can satisfy the mind in a dying hour. We may now run after notions that are mooted and propagated in the Christian world: but they will afford us little comfort when we are about to enter into the presence of our Judge, and to receive at his hands our eternal doom. Nothing, I say, but a view of Christ as the appointed Saviour of the world, will give us boldness at that day. But, if now we live entirely by faith on him, as having loved us and given himself for us [Note: Gal 2:20.], we shall be able then to commit our souls into his hands with an assured hope of acceptance, and a blessed prospect of dwelling with him for ever. At the same time, however, we must have the testimony of our conscience, that, amidst all our infirmities, we did not retain any allowed iniquity, but did endeavour to walk as he walked, and to purify ourselves even as he was pure. If in relation to this matter our heart condemn us not, then shall we have confidence toward God [Note: 1Jn 3:21.].
Now consider, my dear brethren, how desirable this blessing is. To have misgiving fears in the hour of death will be very terrible: but to possess a sweet assured confidence that we are accepted of our God, and to have an abundant entrance into the kingdom of our Lord and Saviour, like that of a ship, with wind and tide in its favour, into its destined port, what felicity will that be ! And how greatly is it to be desired ! Would you then possess this blessing, keep in remembrance the things which I have preached to you; and get your minds so fully and continually occupied with them, that, after my decease, as well as during my few remaining hours, they may have their full influence upon you; and that, when we shall meet around the throne of God, I may have you as my joy and crown of rejoicing to all eternity [Note: 1Th 2:19.].
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. (13) Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; (14) Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. (15) Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. (16) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. (17) For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. (18) And this voice which came from heaven we heard, when we were with him in the holy mount.”
What a delightful portrait is here drawn of the Apostle? What a firmness of mind, in the prospect of his approaching death. He knew, that he should end his days by martyrdom. See Joh 21:18-19 . But Peter knew also, the sure ground upon which he stood. See 2Pe 3:12-14 . And every child of God by regeneration, is sure of the same. 2Co 5:5 . But, what I beg the Reader more particularly to remark, in the Apostle is, the refreshing views he had of the manifestation Christ made to him, in the Holy Mount. The glories of Christ’s Person, which he then saw, and his own personal interest in Christ, came with a full tide of remembrance, upon his mind, in the view of his. death, and gave him holy triumph. Reader! it is so with all the people of God, Bethel visits, once made by the Lord, refresh all the after stages of life. Jacob when a-dying, remembered this. Gen 28:11 to the end, with Gen 48 throughout. Moses also had his soul refreshed, when he called to mind, his first view of God in Christ at the bush. Exo 3 :with Deu 33:16 , But over and above these, let the Reader particularly attend to the evident design of God the Holy Ghost, in thus appointing Peter, to leave this blessed testimony, as his dying testimony, foe every regenerated child of God to be refreshed with. Here are no cunningly devised fables: no arts, no folly of human philosophy, What Peter records is the relation of himself and companions, who were eye-witnesses of Christ’s majesty. Reader! let you and I attend to his relation.
And first. What I would beg the Reader to observe, is the Apostle’s account of this solemn and glorious scene, in the Mount. He expressly saith, that it was the power and coming of our Lord Jesus Christ; and that he, and his companions, were eye witnesses of his majesty. Hence it will undeniably follow, that it was the personal glory of the God-Man mediator, Christ Jesus. Not the essential glory of JEHOVAH, in his threefold character of Person, Father, Son, and Holy Ghost. For no man hath seen God at any time. Joh 1:18 . But the Personal glory of Christ, as God-Man Mediator. And which the voice that came to Christ, from the excellent glory, confirmed. This voice, both proved indeed, Christ to be God, and no less at the same time, the God-Man Mediator. It proved Christ’s Godhead, for God cannot find an object of complacency, but in himself: Hence, Christ is One with the Father, over all, God, blessed forever. Amen. Rom 9:5 . And it proved Christ to be the Mediator; for this account of him, as his beloved Son, corresponded to the Lord’s proclamation of Him, by the Prophet, when he called him his servant, and his elect, in whom his soul delighteth. Isa 42:1 . Let the Reader duly ponder these things, in one point together; and then let him attend to another view in this most blessed scene, as God the Holy Ghost hath represented it.
Secondly. Several days before this transfiguration of Christ took place, the Lord Jesus prepared the minds of his disciples, to expect some glorious manifestation of himself. These were the Lord’s own words Verily, I say unto you, that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. Mar 9:1 ; Luk 9:27 . Now, nothing can be more plain, than that these words of Jesus referred to some striking, though transient views, of the glories of his kingdom; in which he will appear, when he comes to be glorified in his saints, and admired in all that believe. 2Th 1:10 . Jesus intended it as a glimpse, a fore-view of his personal glory, in the great day of his kingdom. And, that the Apostles considered it the same, is equally evident, in that Peter calls it, the power and coming of our Lord Jesus Christ. Think, Reader, what a sweet pledge and earnest this was to the disciples, of the sure coming of our Lord? And, how blessedly did the Apostles feel it then; and by them, in the record of the Holy Ghost, how blessedly hath it wrought ever since, and will work, in the fullest confirmation to our faith, on this great point, to endless generations?
Thirdly. Let us, under the light of scripture, consider, what this glory of Christ was, which the Apostles saw, and which Peter calls being eye-witnesses of his majesty. I have before said, it could not be the essential glory of the Godhead, for God is invisible. But, it is most evident, that it was the Godhead, shedding some beams of glory, and brightness, in Christ’s human nature. Not a mere outward glory, shining upon the person of Christ, but the Godhead, shining forth from within. The glory of his divine nature, manifested through the medium of his human, and both forming in one glorious person, Christ. Paul, under the Holy Ghost, hath blessedly expressed it, when he saith, In Him dwelleth all the fulness of the Godhead bodily. Col 2:9 . Such, Peter saw. James did not live long enough to give his testimony, being soon cut off, after the return of Christ to heaven, and the descent of the Holy Ghost. Act 12:1-2 John’s account is in exact correspondence with Peter’s. The Word was made flesh, and dwelt among us, and we beheld his glory; the glory, as of the only begotten of the Father, full of grace and truth. Joh 1:14 . And Paul, to whom Christ spake from heaven, and manifested forth his glory at the time saith, that it was above the brightness of the sun, Act 28:31 . Indeed, it made him blind for three days. Hence, then, it must follow, that this manifestation of Christ, at this time, in the Mount, was his glorified body; and such as He will appear in at the last day, when the moon shall be confounded, and the sun ashamed; that is, both shall blush, and be eclipsed, at the superior glory of Christ, God and Man in one person; when, the Lord of Hosts shall reign in Zion, and in Jerusalem, and before his ancients, gloriously Isa 24:23 .
Lastly. That I may not trespass. As this manifestation of the personal glory of Christ was evidently designed for the comfort and joy, not only of those highly favored Apostles, to whom the Lord granted this great blessing, but for the consolation of the Church of God, in all ages; so the Lord’s bringing from the dead (or from heaven, it is the same thing,) those two men, Moses and Elias, to be with Jesus at the time, as plainly proved, that when Christ shall come, at the last day, to his kingdom, all his redeemed shall be with him, Christ’s personal glory is, and ever must be, personal; that is, perfectly incommunicable in its very nature. But, there is a glory in that upper world, which is communicable from Christ, as Head, to his body, his members; precisely the same as grace in this lower world is communicable, and Jesus is forever communicating it to them all, according to the measure of the gift of Christ. So, then, this glorious transaction in the Mount, was plainly intended by our Lord, as a foretaste of that glory of Christ’s person, in which he shall one day appear, and all his redeemed shall appear with him in glory. Well might the remembrance of it refresh the dying saint, in the opening prospect then before him. And, Why not refresh all the faithful, in the sure testimony here given, since God the Holy Ghost hath so graciously caused it to be recorded, as the departing consolation of the Apostle to the Church. Lord! make it very blessedly so to my soul!
If I detain the Reader any longer on this sweet passage, it shall only be to offer one or two thoughts which arise out of it, for our great encouragement and comfort. And the first, and highest of all thoughts, must be, to notice, and always keep in remembrance, the love and grace which Jesus manifested to all his Church, by this act. It was, in effect, saying, that if, before these my servants taste of death, I will give them a glimpse of my personal glory, that in them all my people, may have a fore-taste of the blessedness they shall all be brought to hereafter. Moses and Elias, shall come out of the other World, by way of shewing them, that all gone before of mine, as well as all that are yet to come, are alike-interested in it. Precious Lord Jesus! was this the love of thine heart? And is this the manner of men, O Lord God!
Secondly. Let the Church of the faithful here learn, from Peter, that we do not follow cunningly devised fables. We know the power, and coming also, of our Lord Jesus Christ! We are now witnesses, heart-witnesses of his majesty, and the sovereignty of his grace, and shortly shall be eye-witnesses of his glory. Oh! the blessedness of regeneration, which brings with it the earnest of the Spirit.
Thirdly. Let the Church seek for grace, everlastingly to keep in remembrance this precious testimony of our Christ’s own personal glory, It is Christ’s person, which is the great object of our faith. All our high hopes of everlasting happiness and joy are centered in Him. He is our hope our joy, our confidence. And, if we are witnesses now to the power and coming of his grace, we shall in due time be witnesses of his divine presence, in glory. Beloved! saith John, (and every new-born child of God may say the same,) now are we the sons of God. And it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is. 1Jn 3:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them , and be established in the present truth.
Ver. 12. I will not be negligent ] Ministers must carefully watch and catch at all opportunities of benefiting the people. Dr Taylor, the martyr, preached at Hadleigh his charge on any day, as often as he could get the people together; and once a fortnight at least went to the almshouse, and there exercised his charity both spiritual and corporal.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 21 .] The above exhortations confirmed by the consideration of the certainty of the power and announced coming of Christ , as shewn, 1. by apostolic testimony , 2. by O. T. prophecy .
Fuente: Henry Alford’s Greek Testament
12 15 .] The Apostle holds it necessary to remind them of this truth, and will do so up to his approaching end .
Fuente: Henry Alford’s Greek Testament
12 .] Wherefore (namely, because is the only way to a rich participation in the blessings and glories of Christ’s kingdom) I will be sure ( , ref., is of very rare occurrence. The expression is nearly equivalent to “I will take care” ( , Hesych.): for (see Lexx. and esp. Palm and Rost) the original idea of (akin to and the Latin “velle”) includes purpose; and the verb is very commonly used, by Homer, e. g., to signify intent: so Od. . 293, , and in other examples in Palm and Rost. At the same time there is an objectivity in the word, of which it is not possible to divest it, implying that the thing intended is surely about to happen: and which I have tried to express as above) always to remind you concerning these things ( , the things just now spoken of: in the widest sense: it does not merely take up the of , nor merely, as De W., refer to the kingdom of Christ and His coming), although ye know them ( , , . Demosth. p. 74. 7) and are confirmed (firmly established) in the truth which is present with you (the words “ the present truth ,” E. V., give a wrong idea to the English reader: seeming to mean, the truth at present under notice. The meaning is exactly as in ref., : ‘which is (known and professed) among you.’ “Vos quidem, inquit, probe tenetis qunam sit evangelii veritas, neque vos quasi fluctuantes confirmo, sed in re tanta monitiones nunquam sunt supervacu, quare nunquam molest esse debent. Simili excusatione utitur Paulus ad Rom., 15:14.” Calvin).
Fuente: Henry Alford’s Greek Testament
2Pe 1:12-15 . The aim of the writer, and the urgency of his message . “You are already acquainted with and established in the truth, so far as revealed to you, but, in view of the great issues, I shall always be prepared to awaken you to a sense of these things. In my lifetime I feel bound to do so, especially as I know that death is imminent, as Jesus declared to me. I shall also do my best to enable you to refer to these things as opportunity occurs, even after my decease.”
Fuente: The Expositors Greek Testament by Robertson
2Pe 1:12 . . What is the exact significance of the future? It can hardly be simply a periphrastic future. “The idea is rather that the writer will be prepared in the future, as well as in the past and in the present to remind them of the truths they know, whenever the necessity arises” (Zahn. Introd. , ii., p. 211; quoted with approval by Nestle. Text. Criticism of N.T. pp. 333 34). . This word is used by Jesus in the warning given of Peter’s fall, and its spiritual result. (Luk 22:32 ). Cf. 1Pe 5:10 , 2Pe 3:17 , where = “steadfastness of mind”. . “in the present truth,” i.e. in so far as you yet have experience of it. Cf. note on 2Pe 1:8 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Pe 1:12-15
12Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you. 13I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder, 14knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. 15And I will also be diligent that at any time after my departure you will be able to call these things to mind.
2Pe 1:12 “Therefore” Based on the gospel truths of 2 Peter 1.
“I will always be ready to remind you” This is a recurrent theme (cf. 2Pe 1:12-13; 2Pe 1:15; 2Pe 3:1-2; Php 3:1; Jud 1:5; Jud 1:17). These truths of the gospel need to be repeated again and again for the information of the new believers and the steadfastness of the mature believers.
2Pe 1:12-15 are often identified as a genre called “testimonies.” Usually it is related to a person’s last words before death (cf. Joshua 23-24; 1 Samuel 12; 2Ti 4:6-8; 2Pe 1:12-15).
“having been established” This is a perfect passive participle. This may refer to (1) the preaching of the gospel or (2) miraculous manifestations. Notice it is God’s power (passive voice) that gives the believer stability (cf. 1Pe 5:10). But believers must guard it (cf. 2Pe 3:17; 1Pe 5:9).
“in the truth” The terms “truth/true/trustworthy” are such important biblical concepts that I would like to share with you two special topics taken from my commentary on John’s writings (Vol. 4).
SPECIAL TOPIC: “TRUTH” (THE CONCEPT) IN JOHN’S WRITINGS
SPECIAL TOPIC: “TRUE” (THE TERM) IN JOHN’S WRITINGS
NASB”which is present with you”
NKJV”in the present truth”
NRSV”that has come to you”
TEV”you have received”
NJB (phrase omitted)
Literally the phrase is “in the present truth.” How is the “truth” present? The truth is both (1) the trustworthiness of God’s character and word and (2) a description of Jesus and a way of referring to the gospel message (i.e., the Living Word and the Written Word).
The term “present” is the term parous, used to describe the Second Coming of Christ as His “presence” (cf. 2Pe 1:16; 2Pe 3:4; 2Pe 3:12).
2Pe 1:13 “earthly dwelling” Paul also uses this phrase in 2Co 5:1-10 to refer to his physical body. 2Pe 1:14-15 clearly show that Peter expected to be martyred soon.
2Pe 1:14 “our Lord Jesus Christ” This title would have implied several theological truths to a first century Jewish/Christian readership.
“Lord” The Greek term Lord (kurios) can be used in a general sense or in a developed theological sense. It can mean “mister,” “sir” (cf. Joh 4:11), “master,” “owner,” “husband,” or “the full God-man” (cf. Joh 9:36; Joh 9:38). The OT (Hebrew, adon) usage of this term came from the Jews’ reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb “to be” (cf. Exo 3:14). See Special Topic: Names for Deity at Mar 12:36. They were afraid of breaking the commandment, which said, “Thou shalt not take the name of the Lord thy God in vain” (cf. Exo 20:7; Deu 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase “Jesus is Lord” was the public confession of faith and a baptismal formula of the early church (cf. Rom 10:9-13; 1Co 12:3; Php 2:11).
“Jesus” This Hebrew name meant “YHWH saves” or “YHWH brings salvation.” It was revealed to his parents by an angel (cf. Mat 1:21). “Jesus” is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
“Christ” This is the Greek equivalent of the Hebrew term messiah, which meant “an anointed one.” It implies “one called and equipped by God for a specific task.” In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb 1:2-3).
“has made clear to me” This may refer to Peter’s death (cf. Joh 13:36) or the manner of Peter’s death which is revealed by the Lord to Peter in Joh 21:18-19.
2Pe 1:15 “after my departure” This is the term “exodus” (cf. Luk 9:31) used in the sense of death (i.e., a euphemism) or return to heaven.
“you will be able to call these things to mind” This could refer to the book of 1 Peter, 2 Peter, or the Gospel Mark (cf. Irenaeus). Peter realized that the Spirit would use his writings after his death. He must have had a sense that the Spirit was speaking through him for Christians to read and use after his death!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
not. App-105.
negligent. Greek. ameleo. See 1Ti 4:14.
put . . . in remembrance. Greek. hupomimnesko. See Joh 14:26.
know. App-132.
established. Compare 1Pe 5:10.
the present truth = the truth which is present (Compare 2Pe 1:9), i.e. which is your possession.
Fuente: Companion Bible Notes, Appendices and Graphics
12-21.] The above exhortations confirmed by the consideration of the certainty of the power and announced coming of Christ, as shewn, 1. by apostolic testimony, 2. by O. T. prophecy.
Fuente: The Greek Testament
2Pe 1:12. , wherefore) He speaks from an anticipation of his own immediate departure and entrance into the kingdom; 2Pe 1:15; 2Pe 1:11.- [1]) The force of this reading will scarcely be understood by those who are not adequately experienced in the usages of the Greek language, or at any rate by those who have not a nice perception of the beauties of the verb . The more recent Greeks themselves have written , I will not be negligent, from , in German, sollen, to owe. Thus Gregory of Neocsareia, , I do not yet possess virtues.-Panegyric on Orige[2], pp. 86, 203, ed. Stutgard. And it is commonly said, he ought to come; that is, he is not yet come. And thus Peter says, I will regard you as always (needing) to be admonished: I will never think how much I have admonished you; I will think this only, that you ought to be admonished by me. The present, , conveys the notion of a future action; wherefore is an accumulated future; I shall be about to admonish. Hesychius, , , I will earnestly endeavour. And this very synonym, , follows shortly after in 2Pe 1:15, where the earnestness () of the apostle is also to be observed extending itself by letters even beyond (after) his decease; and thence the appropriate use of the word (memory), with reference to his death. Ammonius, . is said with reference to the dead, and , with reference to the living. See Ecc 1:11, etc., Septuagint.-, always) He gives the reason why he writes a second epistle so shortly after the first. Peter regards it as a fixed principle, that there is more and more need of admonition on account of the increasing corruption of wicked men: ch. 2Pe 2:2.-, knowing) the truth.-, established) Closely connected with this is the word , to stir up, 2Pe 1:13. He wishes them to be both firm and as much on the alert as possible.-, present) Truth is present, as in the New Testament: 1Pe 5:12, note.
[1] is read by ABC Vulg. Memph. Theb. But Rec. Text, without any of the oldest authorities, has .-E.
[2] rigen (born about 186 A.D., died 253 A.D., a Greek father: two-thirds of the N. Test. are quoted in his writings). Ed. Vinc. Delarue, Paris. 1733, 1740, 1759.
Fuente: Gnomon of the New Testament
2Pe 1:12-21
SOURCE OF THEIR KNOWLEDGE
2Pe 1:12-21
12 Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is in you.–The meaning, in the light of the connection in which the verse appears is, In order that the blessings and privileges of Christ’s kingdom may be yours, I shall not fail to exhort you with reference to those duties and responsibilities which you sustain, though you are aware of them and are established in the truth. There are two distinct phases in the Christian ministry: (1) preaching the gospel to the untaught and (2) exhorting those who have been taught to greater faithfulness and zeal in the matters which they have received. Man is by nature very prone to forget the lessons of the past, and truth once received may become dim and indistinct to those whose hearts incline toward the world. There is therefore a weighty responsibility upon those who preach and teach the word to be tireless in exhorting to greater fidelity. and devotion to the cause which they have espoused. The only guarantee against apostasy is ceaseless vigilance against error and constant instruction of those who have received the truth.
13 And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; –His obligation to stir them up by putting them in remembrance of their duties was a continuing one and would terminate only with his death. The “tabernacle” to which he refers is used figuratively of his fleshly body. By implication, the word suggests the immortality of the soul, the transient nature of this earthly existence, and the ease with which the spirit throws aside at death its tenement of clay. Paul refers to the body by this term (2Co 5:1-4), and as Peter does here and in the verse which follows, mixes the figure by referring to the body as a building (tabernacle), and then as a garment which must be put off.
14 Knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me.–The familiar King James’ rendering, “knowing that shortly I must put off this my tabernacle,” makes the apostle to say that the time of his departure draws near and that death was rapidly approaching. The Revised Version more correctly conveys the meaning of the original text. He did not say that he must soon put aside his tabernacle, but that the putting off, when it did come, would be sudden and swift. The verb “signified” is translated from a Greek aorist and indicates a definite time in the apostle’s mind when this information was revealed to him. In Joh 21:18-19, the Lord had said to him: “Verily, verily, I say unto thee, When thou avast young, thou girdest thyself, and walkest whither thou wouldest but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. Now this he spake, signifying by what manner of death he should glorify God.” While this text refers primarily to the swiftness with which death would come, Peter was by now an old man and must have known that in the natural order of events death could not be far distant.
15 Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance. –In the word “diligence” of this verse the apostle looks back to verse 10. As he had urged diligence upon them, he would not be forgetful to exercise the same in their behalf by leaving an inspired record of instruction for their continued edification after his death. Two words of great significance occur in this section relating to the genuineness of the epistle of Second Peter. Skene, translated tabernacle, and exodus, decease, occur in the narrative of the transfiguration. (Luk 9:31.) Peter was present and powerfully impressed with the events there occurring, and in the use of these terms he gives an undesigned guarantee of the genuineness of the record and the authenticity of the matters recorded.
16 For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eye-witnesses of his majesty.–In the verses immediately preceding this, Peter wrote of the things which he was doing; here, he passes from the singular “I” to the plural “we” as he describes matters which involved not only himself, but the other apostles, James and John. (Mat 17:1-8; Mar 9:2-9 ; Luk 9:28-36.) The verb “follow” in the text, from the compound exakoloutheo, means to take the lead and follow the direction of another; and as here used with the negative, is highly significant in that in it the writer clearly disavows secondhand sources of information regarding that about which he was testifying, affirming instead that he and those with him were eyewitnesses. “Fables” (muthoi) are myths, legends, fictitious stories without basis of fact. The words “cunningly devised” are from the verb sophizo, to invent artificially, to devise artfully. Thus, in making known the power and coming of the Lord, the apostles were not influenced by men who had deceived them by skillfully told fictitious stories, but were themselves eyewitnesses of the things alleged. The word translated “eye-witnesses” (epoptes) was current at the time Peter wrote of those who were initiated into the highest order of mysteries of the heathen religions. Such were styled “beholders” (from the word epopteuo) from the fact that they had attained to the highest degree possible. This word the apostle adopted to indicate that he, along with James and John, had been admitted to the highest degree of evidence in being privileged to see with their own eyes the glory and majesty of the transfigured Saviour.
The manner in which the power and coming of the Saviour were revealed was both oral and written. This was a familiar theme both in their writing and in their preaching, and the New Testament is filled with it. (Mat 24:3; 1Co 15:23; 1Th 2:19, etc.) The apostle had written of the matter in his first epistle. (1:7, 13 4:13.) The “coming” referred to is his second advent (parousia, presence) when he shall judge the living and the dead. (Mat 25:31-46.)
17 For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased :–The “honor” which was conferred upon him was the announcement which came from heaven that he was God’s Son; and the “glory” he experienced was the transfiguration he underwent when his face shone above the brightness of the Syrian sun. The “majestic glory” from which the Voice which acknowledged his deity was borne was the Shekinah, the visible presence of God. In the Greek translation of Deu 33:26, God is described as “the majestic One of the firmament.” The Voice which was heard was God speaking, and it came from his divine presence.
Affirmed in the announcement was (a) the deity of Jesus; (b) his relationship to God; (c) the intimacy which obtained between God and his Son; and (d) God’s good pleasure in Jesus. The tense of the verb in the latter clause of this verse emphasizes that this pleasure had existed from all eternity. (Cf. Matt. 3:17; 12 18.)
18 And this voice we ourselves heard borne out of heaven, when we were with him in the holy mount.–To emphasize the personal connection which he and James and John sustained to the events which he relates, Peter repeats the pronoun and makes it emphatic:this voice we ourselves–and no other–heard. Further, it was when they were with him that the events he records transpired, thus making them personal witnesses of that recorded. It is styled a “holy mount” because of the significance of the events there occurring. (Cf. “holy hill of Zion,” Psa 15:1; “holy ground of Horeb,” Exo 3:5.) The exact location and identity of the mount of transfiguration is unknown. The context places Jesus in the vicinity of Mount Hermon shortly before this time (Mat 16:13; Mat 17:1), though the later tradition is that he was transfigured on Mount Taber. The location, at this date, cannot be definitely determined.
19 And we have the word of prophecy made more sure whereunto ye do well that ye take heed,–The “word of prophecy,” literally, “the prophetic word” (ton prophetikon logon), refers to the revelations received and recorded by the Old Testament prophets. (Verse 21.) The apostle thus affirms, “And we have the prophetic word more sure.” More sure than what? Many expositors assume that the comparison which the apostle draws is between the transfiguration scene which he had witnessed during the personal ministry of Christ and the prophetic word which he mentions, thus making him to say that these prophecies were more convincing and constituted better evidence of the deity of Jesus than that which he had just related concerning his experiences in the “holy mount.” Such was the view of the King James’ translators, hence their rendering, “We have also a more sure word of prophecy.” Had the apostle been writing exclusively of others, it is barely possible that he might have intended to convey such an idea; it will, however, be seen that he includes himself–in the personal pronoun we–among those who have the prophetic word more sure. It is inconceivable that Peter could have regarded any evidence, whatever the source, as more convincing than that which he received on the occasion of the Lord’s transfiguration. He saw the light above the brightness of the noonday son flash about the Saviour. He looked upon the transfigured face of his Lord with his own eyes. He witnessed the appearance of Moses and Elijah, and was so enraptured with the scene that he wanted to build three tabernacles there. He heard the Voice from heaven identify Jesus as deity. Surely no word of Isaiah, Jeremiah, Daniel, or other Old Testament prophet could have supplied more irrefutable and convincing evidence than this.
A more reasonable and satisfactory view–and that which the American Standard Translators adopted, as their translation indicates–is that the word of prophecy was made more sure and further confirmed by that which he had witnessed, and which he was, in turn, passing on to his readers. Being additional evidence, it would serve to strengthen, to corroborate, and to make more sure the faith already existing which, in the final analysis, was based on the testimony of the Old Testament prophets. The transfiguration scene confirmed the testimony of these prophets concerning the deity of Jesus, and established more clearly the relationship which obtains between God and his Son. The testimony of these prophets was thus made more sure by that which Peter, James, and John had witnessed in the holy mount, and which Peter was then reciting.
“Whereunto” is dative of the relative and refers to the prophetic word. To this prophetic word Peter’s readers would do well to take heed. “To take heed” is, literally, to give attention to, to fix the mind upon. The participle (prosechontes) is present, hence suggesting continuous and uninterrupted action, “Whereunto ye do well to keep on taking heed . . .” The testimony which he had given regarding the transfiguration was not designed to supplant the evidence which the prophets supplied of the deity and identity of the Lord, but to confirm and strengthen it.
As unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:–The term translated “dark place” is that which denotes a squalid, filthy, and dark dungeon, a fitting description of the condition which characterizes men without the light of truth. Into such a world the lamp of prophecy sheds its light bringing hope and cheer. To such a lamp Peter’s readers were to look “until the day” should dawn through the gloom of night and the daystar (Christ) should shed its full brilliance upon them. It is not likely that there is any reference here to the second coming of Christ. The meaning is rather that as darkness flees before the light, so the gloom of a sinful world fades as the daystar is allowed to throw its light upon the heart. As the appearance of the daystar heralds the approach of day, so the reception of the prophecies–confirmed by the story of the transfiguration–would light up the gloom of the world and bring happiness to all who allow themselves to be bathed in its refulgent beams.
20 Knowing this first, that no prophecy of scripture is of private interpretation.–The words “knowing this first” would be better rendered “this first understanding . . .” As a primary requisite to the study of prophecy, it must be recognized that it is not of “private interpretation.” “Prophecy of scripture” refers to all prophecy whether in the Old Testament or the New. The verb “is” in this passage is of significance and sheds much light on the meaning of the passage. It is translated from the verb ginomai, to become, to spring into being, and not from the simple and ordinary eimi, is. The meaning is, No prophecy comes or springs into existence by means of private interpretation. “Private” (idias) refers to that which is peculiarly one’s own; and “interpretation” is from epilusis, explanation, exposition. It follows, then, that no prophecy of the scripture came into existence merely as the result of the prophet’s own personal explanation, but originated, as he points out in the verse which follows, by holy men of God who were influenced by the Holy Spirit. Since the prophecy of scripture is not a product of those who delivered it, nor did it originate as expositions of their own intellects. but came by the inspiration of the Spirit of God, Peter’s readers would indeed do well to give heed thereto, “as unto a lamp shining in a dark place.”
Catholics, in an effort to support their doctrine of the right of the pope to interpret all scripture for them, cite this passage for the purpose of showing that it is impossible to understand the Bible without infallible aid. Their effort in this is reduced to an absurdity; for, either (a) one can understand this passage, and their contention is shown to be false; or (b) if it is impossible to understand any scripture unaided, then one cannot understand this passage, and they stand guilty of admitting as evidence that which they concede is impossible to understand. If one can understand this verse, their theory is false; if one cannot understand it, how do they know that it teaches that one cannot understand the scriptures? The private interpretation refers, not to those who read the prophecy, but to those who delivered it the prophets themselves. The passage teaches nothing about men interpreting or explaining the scriptures, but deals exclusively with the manner in which the prophets received and delivered the messages for which they were instruments in the hands of God. Often they themselves did not understand the significance of the things which they spoke. (1Pe 1:10-12.)
21 For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Spirit.–“For” (gar) introduces the reason for the statement of the preceding verse, that no prophecy of scripture had its origin in the prophet’s own mind. Instead, it is affirmed that (a) men spake from God; and (b) those who thus spake were moved by the Holy Spirit. “Moved” is from pheromenoi, present passive participle of phero, to bear hence, to be borne along as a sailing vessel before the wind. The prophets are thus declared to be passive instruments in the hand of God, being directed in what they wrote by the Holy Spirit. Since the prophecies are not of human origin; since they did not originate in the will of man; and since they were delivered by men of God who spake as they were moved by the Holy Spirit, they have the weightiest possible claims on our reverence, our most serious consideration and prayerful study.
REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
– Introduction (2Pe 1:1-2)
– Grow In Grace And Knowledge (2Pe 1:3-21)
2) To whom does Peter address this epistle (2Pe 1:1)
– To those who have obtained like precious faith
3) In what way are grace and peace multiplied for the Christian? (2Pe 1:2)
– In the knowledge of God and of Jesus our Lord
4) What has God’s divine power given to us? How? (2Pe 1:3)
– All things that pertain to life and godliness
– Through the knowledge of Him who called us by glory and virtue
5) What else has been given to us? Why? (2Pe 1:4)
– Exceedingly great and precious promises
– That we might be partakers of the divine nature
– Having escaped the corruption that is in the world through lust
6) What spiritual graces are we to diligently add to our faith? (2Pe 1:5-7)
– Virtue, knowledge, self-control, perseverance, godliness, brotherly
kindness, love
7) What will be our condition if we abound in these graces? (2Pe 1:8)
– Neither barren nor unfruitful in the knowledge of our Lord Jesus
Christ
8) What will be our condition if we lack these graces? (2Pe 1:9)
– Shortsighted, even to blindness
– Forgetful of being purged from our old sins
9) What benefit will there be in doing these things? (2Pe 1:10-11)
– We will make our calling and election sure
– We will never stumble
– We will have an abundant entrance into the everlasting kingdom of
our Lord Jesus Christ
10) What was Peter careful to ensure concerning these things? (2Pe 1:12 2Pe 1:15)
– To remind them always, even though they know them and are well
established
– To leave them a reminder of these things after his decease
11) What did Peter hope to accomplish? What did he know would soon
happen? (2Pe 1:13-14)
– To stir them by reminding them
– He would put off his tent (i.e., die), just as Jesus showed him
12) In making known the power and coming of the Lord Jesus, what did
Peter claim? (2Pe 1:16)
– He did not follow cunningly devised fables
– He was an eyewitness of the Lord’s majesty
13) What experience in Jesus’ life does Peter refer to as an example of
witnessing the Lord’s honor and glory? (2Pe 1:17-18)
– The transfiguration on the mount (cf. Mat 17:1-9; Mar 9:2-9; Luke 9 :
28-36)
14) In addition to apostolic testimony, what else do we have to which we
should give careful heed? (2Pe 1:19)
– The prophetic word made more sure
15) How does this word serve us? (2Pe 1:19)
– As a light that shines in a dark place, until the day dawns and the
morning star arises in our hearts
16) What should be remembered regarding the prophetic word? (2Pe 1:20-21)
– No prophecy of Scripture is of private interpretation (i.e.,
origin)
– Prophecy did not come by the will of men, by holy men of God spoke
as they were moved by the Holy Spirit
Questions by E.M. Zerr On 2nd Peter 1
1. How does Peter address the readers of the epistle?
2. Compare this with previous epistle.
3. Does God give faith as direct gift?
4. Where is God’s righteousness revealed?
5. Would that be the place to learn of such?
6. Grace and peace come through what knowledge?
7. Is grace in proportion to our knowledge?
8. What is God’s power to salvation?
9. State what this power gives us.
10. What knowledge is necessary to receive these?
11. State what are given to us by thiR means.
12. This will let us partake of what?
13. What escape is referred to here?
14. Is this all that is necessary?
15. What quality must accompany our adding?
16. To what are we told to add?
17. Why add anything to it if it js perfect?
18. Give another name for virtue as used here.
19. We must add knowledge of what?
20. Does temperance mean moderate rue of drink?
21. Patient in what circumstances?
22. How may we recognize godliness?
23. Show difference between brotherly kindness and other.
24. What is meant by charity?
25. Cite case where word cannot mean liberality.
26. In what place must these things be?
27. Should they remain in us?
28. What should these things make us become?
29. Could a tree be unfruitful yet not barren?
30. Who is the blind man?
31. What has he forgotten?
32. Compare this thought with Heb. 2: 1.
33. What quality of verse 5 is repeated?
34. Name the two things we can make sure.
35. To what phases of our obedience do these refer?
36. On what condition may we never fall?
37. Does this teach “once in grace always in grace”?
38. Into what will we be admitted?
39. How does that differ from the Church?
40. How generous will be this admittance?
41. Compare this with 1 Peter 4: 18.
42. Had these brethren ever learned this before?
43. State the purpose for repeating it.
44. Explain “present truth” verse 12.
45. What is “this taberna.cle,” verse 13?
46. By what would he stir them up?
47. Is such stirring beneficial today?
48. What dees he expect to occur shortly?
49. Where did he get this information?
50. Explain “decease” in verse 15.
51. What does he here disclaim to have followed?
52. To what degree was he a witness?
53. What occasion is he writing about?
54. From where did the voice come?
55. What does he have in addition to this vision?
56. How does he here illustrate prophecy?
57. Why such a comparison? Sec verse 20.
58. Why were the prophets somewhat in the dark?
59. How did the prophecy not come?
60. Then how could they prophesy according to surety?
Fuente: Old and New Testaments Restoration Commentary
Eye-Witnesses of His Majesty
2Pe 1:12-21
Peter could never forget what the Master had predicted of his death. See Joh 21:18. Oh, that in our death, whatever be its mode, we may glorify God! The fulfillment of those words was already looming before Peters eyes, but he had no fear. He describes his home-going by the word used by Moses and Elijah when they spoke of the decease (lit., exodus) which the Lord would accomplish. Compare 2Pe 1:15 with Luk 9:31, r.v., margin.
Then the whole scene of the Transfiguration rose before his mind. It seemed as if he were again on that holy mount, beholding the majesty of the Lord and hearing the Fathers attesting voice. There are three infallible proofs of Christianity: (1) the witness of the Apostles; (2) the light of prophecy as fulfilled in Christ; (3) the testimony of the Holy Spirit. These three burn in the dark night of the present and we may count on them till we see the first glimmer of dawn. Then we shall need no candle, for the Lord God will give us light.
Fuente: F.B. Meyer’s Through the Bible Commentary
I will not: 2Pe 1:13, 2Pe 1:15, 2Pe 3:1, Rom 15:14, Rom 15:15, Phi 3:1, 1Ti 4:6, 2Ti 1:6, Heb 10:32, Jud 1:3, Jud 1:17
though: 1Jo 2:21, Jud 1:5
and be: 2Pe 3:17, Act 16:5, Col 2:7, Heb 13:9, 1Pe 5:10, 1Pe 5:12
Reciprocal: Deu 8:2 – remember Deu 11:18 – ye lay up Neh 9:17 – mindful Ecc 9:10 – thy hand Mar 8:18 – do Joh 21:17 – Feed Rom 1:11 – to the Phi 1:20 – whether 1Th 5:11 – even Tit 3:1 – Put Heb 2:1 – we should Rev 2:5 – Remember
Fuente: The Treasury of Scripture Knowledge
2Pe 1:12. Put you always in remembrance. Much of the writing and preaching of the New Testament times was done on the principle stated in this phrase. (See chapter 3:1.) The human mind is inclined to forget what it has learned; that is, in the sense of the word as explained at verse 9. Paul has such a thought in mind in Heb 2:1. Therefore the teachers of the present day find it necessary to repeat the same warnings and exhortations over and over again. It is not necessarily for the purpose of imparting new information, but in order to jog the memory on information already made known. Peter implies that if he should fail to do this reminding of his brethren he would be guilty of negligence. Let elders and evangelists and all other public workers take a lesson from this and not become impatient in their labors with indifferent disciples. Present truth means the information that they had received up to the present time. The New Testament had not been completed and additional inspired truth was to come as the time went by, but these disciples were pretty well fixed in their belief of the truth already received. Hence another phase of the duty of a teacher is indicated by this. He should constantly exhort his brethren who may actually be somewhat faithful, lest they should later become unmindful and fall into a state of carelessness concerning their duty.
Fuente: Combined Bible Commentary
2Pe 1:12. Wherefore I shall always be ready to put you in remembrance regarding these things. The wherefore represents the resolution now expressed as having its reason in what has been already said. That may be either the immediately preceding thought or the tenor of the previous section as a whole. The motive lies in the responsibilities connected with the endowment of grace received from Christ, or, more particularly, in the consideration that the entrance into the eternal kingdom of Him who bestows that endowment can be richly furnished only to those who do the things which have been recommended. The phrase these things is taken by some to refer to what follows, namely, the statement in 2Pe 1:16 about the Lords Advent; by others its reference is limited to one particular subject, such as the graces enumerated in 2Pe 1:5-7 (Hofmann), or the kingdom and its future (de Wette). It is best taken, however, as pointing back to the whole burden of the opening statementthe duty of Christian progress, the necessity of Christian diligence, the blessings secured by the right course, the loss entailed by the opposite. The writer professes his constant readiness (the always qualifies the ready rather than the put in remembrance) to preserve in them a loving recollection of these facts and responsibilities. Greater point, too, is given to the resolution by adopting, instead of the negative reading of the A. V. and the Received Text, I will not be negligent, the positive, and far better supported, reading of the R. V. and most critical editors, I shall be ready, or, as it also may be rendered, I shall be sure, I shall proceed. The formula occurs only once again in the N. T., viz. in Mat 24:6, where the A. V. translates it simply ye shall hear.
though ye know them, and are established in the truth which is with you. Again, as in 2Pe 1:8, with something like the courteous tact of Paul (comp. e.g. Rom 15:14, etc.) and John (1Jn 2:21), the writer speaks as if his anxiety after all were superfluous. The term rendered established is the one which we have already had in 1Pe 5:10. It is the word which Christ used in forewarning Peter (Luk 22:32, although the A. V. varies the translation therewhen thou art converted, strengthen thy brethren). The cognate noun appears in the word rendered stedfastness in 2Pe 3:17. The A. V., by adopting the literal translation of the last words, the present truth, is apt to suggest an erroneous idea. What is meant is neither the truth which specially suits the present time, nor the truth which is at present under consideration, nor even (as Bengel puts it) the fulfilled truth of O. T. promise and prophecy, but the truth which is present with you, which has come into their possession through the preaching of the Gospel. The idea is much the same as that expressed by Paul in 1Co 15:1. The phrase occurs again in Col 1:6, where the word of the truth of the Gospel is spoken of as that which is come unto you.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The persons to whom the apostle gave the foregoing exhortation to progressiveness and proficiency in holiness, they were knowing persons, yea, established persons, they were both informed and confirmed in the truth; but were they knowing, yet they wanted farther information: were they established, yet might they want farther confirmation.
It is a very dangerous notion that some have taken up, that a Christian in this life may live above ordinances, and outgrow counsels and exhortations, as if he need not hear, or pray, or the like. St. Peter thought otherwise; these were grown Christians to whom he writes, yet he tells them three several times together here, in four verses, that he would not be negligent to put them in remembrance, even of those things which they knew already.
Observe, 2. The exemplary diligence and industry of the apostle in his ministerial work, together with his constancy therein, as long as I am in this tabernacle: that is, as long as I live in this world, I will endeavour to keep the heavenly flame of love and zeal burning very lively upon the altar of your hearts.
Observe, 3. The motive or consideration provoking him to this diligence, and that is, the certainty of his approaching dissolution, I must shortly put off this tabernacle, as my Lord hath shewed me.
Where note, 1. He calls his body a tabernacle in regard of its moveableness and fraility, and in opposition to that house made without hands, eternal in the heavens.
Note, 2. How familiarly our apostle speaks of death, I must put off this tabernacle; he makes no more of putting off his body by death, than a man does of putting off his clothes at night.
Note, 3. The necessity of putting off the body, I must, I may, and I must shortly; intimating, that how strong soever the affections and inclinations of souls are to the fleshly tabernacles they now live in, yet they must put them off, and that speedily.
Note, 4. How the consideration of the certainty and suddenness of St. Peter’s removal by death did excite and provoke him to the utmost industry and diligence in his ministerial work, where he lived; the apprehensions of approaching death must quicken to utmost diligence.
Lastly, that ministers must never give over pressing known truths as long as they live, that their people may have them in remembrance after their decease; I will endeavour that after my decease you may have these things always in remembrance.
Fuente: Expository Notes with Practical Observations on the New Testament
Peter’s Personal Concern
Peter felt obliged to constantly remind them of the truth, even until his death. He calls his fleshly body a tent, much as Paul does ( 2Co 5:1-4 ), evidently to call attention to the temporary nature of that body. To Peter, death was as simple as taking off ones clothes at the end of the day, or taking down a tent, as the words “put off” indicate. Notice that he wanted to stir them up. The word actually suggests waking someone up from sleep ( Mar 4:38 ). Peter knew his death would come “swiftly” (A.S.V.) because of Jesus’ prophecy ( Joh 21:18-19 ). Knowing this may have made Peter feel more strongly the urgency of reminding his readers ( 2Pe 1:13-14 ).
He had urged them to “give all diligence” in their service and now says he will “be careful to ensure, or give diligence, endeavor, to give them this inspired message to keep them in memory of the truth. The word “tent” (from verse 13) and “decease” are both found in Luke’s record of the transfiguration ( Luk 9:28-36 , esp. 31 and 33). Woods says, “Peter was present and powerfully impressed with the events there occurring, and in the use of these terms he gives an undesigned guarantee of the genuineness of the record and authenticity of the matters recorded” ( 2Pe 1:15 ).
Fuente: Gary Hampton Commentary on Selected Books
2Pe 1:12-14. Wherefore Considering the evil consequent on the want or neglect of these graces, and the benefit which will arise from the exercise of them; since everlasting destruction would be the consequence of your lukewarmness and sloth, and everlasting glory will be the fruit of your earnestness and diligence, I will not be negligent, &c. Therefore he wrote another letter so soon after the former; to put you in remembrance of those things, though, as I am aware, you already know them in a great measure, and are established in the present truth The truth which I am now declaring; yea, I think it meet , just or reasonable, as long as I am in this tabernacle Or tent. See on 2Co 5:1. How short is our abode in the body! how easily does a believer pass out of it! To stir you up To seek an increase of all Christian graces, and to practise all the Christian virtues; by putting you in remembrance That they are necessary to your entrance into Christs kingdom; knowing As if he had said, I am the more earnest in this, because I know that I must shortly put off, &c. That my death is soon to happen; even as our Lord Jesus Christ hath showed me By an express prophecy; meaning the revelation which Christ made to him, Joh 21:18-19. And it is not improbable that Christ had showed him by a late revelation that the time was now drawing nigh.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
ARGUMENT 2
THE LORDS COMING AND THE TRANSFIGURATION OF THE SAINTS
12. This letter indicates a higher experience than the former. Here he addresses them as not only knowing but established in these glorious experiences.
13, 14. Peter, like Paul, had a divine presentiment of his martyrdom, which occurred very quickly after this writing.
15. Peter emphasized the great importance of having Gods Word revealed through his instrumentality well circulated and faithfully preached after his departure.
16. For not having followed cunningly devised fables, i.e., human creeds and uninspired dogmata and counterfeit religions, have we made known unto you the power and presence of our Lord Jesus Christ, but having been eye-witnesses of His majesty. The Greek parousia, translated coming, literally means presence, revealing the fact that our Lord will come to stay. Of course, as in His former presence on the earth, He will appear and disappear ad libitum. Power, in this passage is dynamite, Pauls definition of Gospel. Rom 9:16. Hence the burden of Apostolic preaching was this heavenly dynamite to blow all the sins out of the heart and completely transform the spiritual being and the great culminating fact that our Lord is coming back to this world to conquer and to reign. The scene on the Mount of Transfiguration was a prelude of the Lords coming, when His saints will be transfigured like Jesus, Moses and Elijah, when Peter, James and John saw them on the Mount.
17, 18. This transfiguration in which Peter heard the voice of God was not only a perfect confirmation of the redemptive scheme and Gods full and satisfactory approval, but the transfiguration of the saints when the Lord comes to reign on the earth. This testimony is invaluable to Christs suffering, expectant Bride.
19. To which you do well, giving heed as to a light shining in a dark place. Notwithstanding our Lord has plainly revealed His second coming in multitudinous prophecies, yet it is all dark till the Spirit reveal it to the heart. Until the day may dawn and the morning star rise in your hearts. Everything in the plan of salvation is double, corresponding with the human and divine hemispheres of the Christhood. The spiritual Christ comes in regeneration, and comes again in sanctification, so the literal Christ came once and is coming again. Just as that second coming to the world will inaugurate the millennium, so His second coming into your heart gives you the millennium in your heart. Unsanctified people have no true and clear light on the Lords second coming. The sanctified experience is the dawn of the millennial day in your heart and the clear light of the morning star. The present holiness movement is the morning star preceding the glorious Sun of Righteousness, destined to rise upon the world with healing in His wings. It is wonderful with what rapidity the dawn, of Gods glorious millennial day is increasing, and the morning star rising in the hearts of Gods people.
20. Peter sweeps away the popular heresies of expounding prophecies by silly isolated exegesis.
21. As all prophecies have a divine origin, therefore God will attend to their fulfillment.
Fuente: William Godbey’s Commentary on the New Testament
2Pe 1:12-15. So long as he lives, it is his duty as an apostle to impress these truths upon them, especially since he anticipates a sudden death. (2Pe 1:14. swiftly: render suddenlythe reference is to the prediction in John 21 that Peter should die a violent death.) But he will make provision for them, so that after his death they may be reminded of these truths. The reference is probably to the Gospel of Mark, which is traditionally connected with Peter. Some, however, suppose that the reference is to the Apocalypse of Peter, either as implying its existence or suggesting its composition. Spitta, who maintains the priority of 2 P., suggests that Jude was written to fulfil this promise.
2Pe 1:16-21. In support of his teaching, he appeals to a twofold witness: (1) His apostolic relation to Jesus. In speaking of the power of Jesus, as manifested in His earthly ministry, he was not following cunningly-devised fables, as the false teachers asserted (treating the Gospel records, perhaps, as allegory and not history), but was speaking of that which he had seen and heardfor he had been present at the Transfiguration and had heard the voice from heaven. (2) OT prophecyan even more sure witness, which provides them with a lamp in the darkness of this world until the Second Coming of Jesus. But they must remember that if they are to interpret prophecy aright, they need a guide. Prophecy did not come by the will of man but from God, and therefore it cannot be interpreted by mans unaided power.
2Pe 1:16. and coming of our Lord: His coming in the flesh; but the reference may be to the Parousia.
2Pe 1:19. Render, even more sure is the word of prophecy which we have; the meaning is not, as in RV, that the Transfiguration proves the truth of OT prophecy, but that in the OT there is a second witness to the authors teaching against libertinism. For this purpose the voice of Heb. prophecy, with its stern insistence on righteousness, is more certain than the voice of the Transfiguration.
Fuente: Peake’s Commentary on the Bible
1:12 {9} Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them], and be established in the present truth.
(9) An amplifying of the conclusion joined with a modest excuse, in which he declares his love towards them, and tells them of his death which is at hand.
Fuente: Geneva Bible Notes
III. THE AUTHORITY FOR THE CHRISTIAN 1:12-21
Perhaps Peter sensed that his readers might resist his teaching that believers must diligently pursue godliness since he proceeded to remind them that his apostolic witness was in line with divine inspiration.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The Need for a Reminder 1:12-15
Peter returned to the subject of God’s promises (2Pe 1:4). He developed the importance of the Scriptures as the resource of the believer. He did so to enable his readers to appreciate their value and to motivate them to draw upon them so they would grow in grace.
"These verses make it obvious that Peter’s primary concern in this epistle is not to refute the false teachers but to ground his readers in personal holiness." [Note: Hiebert, Second Peter . . ., pp. 63-64.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In view of what he had written to this point, Peter explained that he realized his previous words were a reminder to his readers, not new instruction. 2Pe 1:3-11 contain basic Christian life truth. His readers had heard this previously, but they, as all believers, needed a reminder of it periodically so they would not forget (2Pe 1:9).
"We must not glide lightly over Peter’s concern about reminding the readers of already known and familiar truth. The history of the Church as a whole shows how careless the Church can be about clinging to divine revelation. So bad have things become in our own day, that the truth of justification by faith alone and of salvation as a free gift has already been submerged and lost among many evangelicals. The Reformation almost needs to occur again!" [Note: Hodges, 3:1:3.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 21
THE VOICE HEARD IN THE HOLY MOUNT
2Pe 1:12-18
UP to this point the Apostle has spoken of Gods abundant grace and the consequent duties of believers. And he has set forth these duties in the most encouraging language. He has pictured first the gift of Divine power, and the precious promises of God, whereby men may be helped to walk onward and upward; and when the labor is ended he has pointed to the door of Christs eternal kingdom, open to admit the saint to His everlasting rest. Now he turns to describe the duty which he feels to be laid upon himself, and faithful is he in the discharge thereof. “Strengthen thy brethren,” is constantly ringing in his ears. “Wherefore,” he says, “I shall be ready always to put you in remembrance of these things.” He dreads that taking hold of forgetfulness-that -of which he has spoken before, and against which constant diligence is needed. So far as in him lies, the perilous condition shall come upon none of them. The verb in the best texts expresses far more than that which is rendered in the Authorized Version, “I will not be negligent.” It implies a sense of duty and the intention of fulfilling it; it bears within it, too, the thought (which is strengthened by the word “always”) that there may be need for such reminding, if not from internal weakness, yet by reason of external dangers. And to bring to the mind of the Churches the gracious bounty of God in Christ, and to set down the steps whereby the graces bestowed should be fostered and increased, is a subject worthy of an Apostle, a theme which no amount of exhortation can exhaust, and one which ought to prompt the hearers to gratitude and obedience.
“Though ye know them, and are established in the truth which is with you.” Knowledge of things that pertain unto godliness is barren unless it be wrought out in the life. Yet knowledge and practice do not always go hand in hand. This was one of the lessons taught by Jesus as He washed the disciples feet: “If ye know these things, blessed are ye if ye do them.” {Joh 13:17} St. Peter longs that the converts should make this blessedness their own. His lifes work is to watch for them, that they be not remiss in doing. To none can such a duty more peculiarly belong than to him who holds Christs special commission to feed the flock. By “the truth which is with you” the Apostle appears to be alluding to the varying degrees of advancement which there must be among the members of the Churches. All have traveled some way along the road which he has shown them; all have some of the truth within their grasp. They have set their feet on the path, though they be planted with different degrees of firmness. What is needed for each and all is to press forward, not to rest in the present, but to hasten to what lies beyond. For the truth of God is inexhaustible.
Perhaps, too, he thought, as he spake of the truth present with them, that he was of necessity absent and would soon be removed altogether, and the only way by which he could serve them was by his epistle. He could never forget that among those to whom he was writing were the Galatians, over whose falling back from the truth St. Paul had so greatly lamented: who had run well, but had fainted ere the course was over; who had received some truth to be present with them, even the faith of the crucified Jesus, but had been beguiled into letting it slip. Thought of these things shapes his words as he writes, “I shall be ready always to put you in remembrance.” He rejoices that they are “established,” but yet sends them an admonition. Let him that thinketh he standeth take heed lest he fall.
“And I think it right.” The word marks the solemn estimate which the Apostle takes of his duty. It is a just and righteous work. Danger is abroad, and he has been made one of Christs shepherds. Many motives prompt him to write his words of counsel and warning. First, his love for them as his brethren, some of them, perhaps, his children in Christ. Like St. Paul, he has them in his heart. Then, he will fulfill to the utmost the charge which the Lord gave him. He is conscious, too, that opportunities for the fulfillment of his trust will soon come to an end. “As long as I am in this tabernacle,” he says. It is but a frail home, the body; and with St. Peter age was drawing on. He saw that the time of his departure could not be far off, and this left no excuse for remitting his admonitions. He must be urgent so long as he can. “To stir you up by putting you in remembrance.” The work of the Apostle will be thoroughly done(), and be of that nature for which the Holy Ghost was promised to himself and his fellows. “He shall bring to your remembrance all that I said unto you”. Thus {Joh 14:26} would St. Peter, like St. Paul, impart unto the converts some spiritual gift, that he, with them, may be comforted, strengthened, each by the others faith. So he proceeds to dwell on that Divine manifestation by which his own belief had been confirmed. And there would be memories of St. Pauls lessons also to call to their minds, and many of these would be awakened by an appeal like this. The falling away of the Galatians had been from a different cause, but the memory of the past would warn, and might strengthen, them all in the future against their new dangers.
“Knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me.” Such a motive makes the appeal most touching. He will soon be removed. To this he looks forward without alarm. His concern is for them, not for himself. He regards his death as the stripping off of a dress: when its use is past it is parted with without regret. To him, as to his brother Apostle, to die would be gain. But he must have had constantly in mind the Masters prophecy, “When thou art old, thou shalt stretch forth thine hands, and another shall gird thee and carry thee whither thou wouldest not”. {Joh 21:18} And in the word “swiftly” he no doubt alludes, not only to the old age in which the end would naturally come, but also to some sharp stroke by which his departure would be brought to pass. The stretching out of his hands would be a preliminary to the prison and the cross. In the Gospel it is said that Christs words give the sign () the indication, by what death he should die, The Apostle employs a stronger word () here: “made it evident.” The English version renders both verbs by “signify,” but St. Peters own expression marks how growing age had made clearer to him the manner in which his death should be accomplished. And the mention of Jesus brings vividly before him the thought of the scene he is about to describe, so vividly that some of the language of the Transfiguration scene is reproduced by him.
“Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.” Jesus is related {Luk 9:31} to have conversed with Moses and Elias of His decease (), which He should accomplish at Jerusalem. The word is rare in this sense, being commonly used, as in Heb 11:22, of the departing of the children of Israel from Egypt. But it is deeply printed in St. Peters mind; and he, who looks forward to drinking of his Masters cup and dying somewhere as He died, employs the same word concerning his own end. And the word is another indication of the calm with which he can look forward to his death. As with Christ, there is no reluctance, no shrinking. The change will be but a departure, a passing from one stage to another, the putting off the worn garment of mortality to be clothed upon by the robe which is from heaven.
His letters are the only means whereby he can speak after he has been taken from them. Hence his earnestness in writing. “I will give diligence.” I have urged diligence on you; I will apply the lesson to myself, and make it possible that afterwards on every occasion you may have it before you. When dead, he will yet speak to them; so that in each new trial, in each time of need, they may strengthen their faith or be warned of their danger. “At every time,” he says; and thus his strengthening words of admonition are a legacy through the ages to the Church for evermore. “For we did not follow cunningly devised fables.” Here the Apostle speaks in the plural number, and it may well be that he means to include St. Paul with himself and James and John. For the evidence which converted that Apostle, though not the same as that vouchsafed to St. Peter, was of the same kind. The Lord had appeared unto him in the way, had made His glory seen and felt, and fixed for ever in the Apostles heart the reality of His power and presence. His cry, “Lord, what wilt Thou have me to do?” came from a heart conquered and convinced. He too followed no cunningly devised fable.
By the word (), which is rendered “cunningly devised” we are reminded of the () wisdom which St. Paul so earnestly disclaims in his first letter to the Corinthians. “I came not with excellency of speech or of wisdom,” he says; “my preaching was not in persuasive words of wisdom, that your faith should not stand in the wisdom of men, but in the power of God.” The wisdom which he speaks is not of this world, but Gods wisdom in a mystery. {1Co 2:1-7} St. Paul also warns against giving “heed to fables, which minister questionings rather than a dispensation of God which is in faith.” {1Ti 1:4; of. also 1Ti 4:7 and 2Ti 4:4} In another place {Tit 1:14} he calls them “Jewish fables,” a name which is of the same import as the “Jewish vanities” of Ignatius, a name by which he intimates that they darken and confuse the mind. The legends of the Talmud, the subtleties of the rabbinical teaching, and the allegorizing interpretations of Philo are the delusions to which both the Apostles refer. The evidence on which they ask credence for their teaching is of another kind. “That which was from the beginning,” is the testimony of another Apostle, “that which we heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the word of life that declare we unto you also, that ye also may have fellowship with us”. {1Jn 1:1-3} St. Peter had seen, and so had St. Paul; and they constantly appealed to, and rested their teaching on, facts and the historic reality of Christs life and work. “When we made known unto you the power and coming of our Lord Jesus Christ.” This is the contrast to that mythic and allegorical teaching to which he has just alluded. From it men could derive neither help in the present, nor hope for the future. It generated superstition, and its followers believed a lie. Often it denied the continuity of revelation, and cast aside all the records thereof. Like theosophic dreams in every age, it was always unprofitable, nearly always pernicious. On the other hand, the teaching of Christs Apostles proclaimed a power which could save men from their sins, and imparted a hope that stretched out beyond the present, looking for the time when the Lord would reappear. All power Is given unto Christ. He is made Redeemer and Lord, and is to be at last the Judge of men. The assurance of His coming had been proclaimed by St. Peter in his former letter as a consolation under affliction. Faith, tried by suffering, will be found unto praise, and glory, and honor, at the revelation of Jesus Christ. {1Pe 1:7} This is the climax of the glad tidings of the Gospel. But Christ comes to His people through all the days; and they are conscious of His coming, and inspired thereby and enabled for their work.
“But we were eye-witnesses of His majesty.” He has already {1Pe 3:22} spoken of the fact of Christs ascension; he is now about to describe what was seen on the holy mount. These things are facts and verities, and not fables. But yet there was more revealed in them than either eye could grasp, or tongue could tell. They were Gods truth in a mystery, which supplied new thought for a whole lifetime. So for “eye-witnesses” the Apostle uses a word akin to that which twice over he employs in the former Epistle {1Pe 2:12} to describe the effect which Christian lives, when fully scanned, shall have upon the unbeliever. They shall have power to stop the mouths of opponents and to win them to the faith which before they maligned. Such deep insight into the power, and work, and glory of Jesus was imparted to the Apostles at the Transfiguration. They were initiated into the wisdom of God, and henceforth became prophets of the Incarnation; they were convinced that the Jesus with whom they companied was very God manifest in the flesh. The voice from heaven proclaimed it; it was attested by the glorified presence of Moses and Elijah, and by the majesty which for a moment broke through the veil of Christs flesh. Later on they saw Him risen from the dead, beheld His ascension into glory, and heard from the angels the promise of His return. Not without much meaning does the Apostle use a special pronoun () as he dwells on this scene of His majesty. For he would impress on his converts the identity of that Jesus whom he had known in the flesh with the very Son of God sent down from heaven.
“For He received from God the Father honor and glory.” For the bright cloud which overshadowed them on the mountain-top was the visible token of the presence of God, as of old the cloud of glory had been, where God dwelt above the cherubim; while the honor and glory of Jesus were manifested when He was proclaimed to be the very Son of God. “When there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. “To express the magnificence of the glory which he beheld, the Apostle uses a word not found elsewhere in the New Testament. The Septuagint has it to describe the splendor of Jeshuruns God, who rideth in His “excellency” on the skies. {Deu 33:26} And it is this outward brightness of the shroud of the Godhead which tells all that human powers can receive of the majesty which it hides, just as His palace, the heavens, declares constantly the glory of God. The words spoken by the heavenly voice vary here from the records of each of the three Gospels. In one case the variation is slight, but there is no precise agreement. Had the Epistle been the work of some forger of a later age than St. Peters, we may rest assured that there would have been complete accord with one Evangelist or the other. There is a like diversity in the records of the words of the inscription above Christs cross. Substantial truth, not verbal preciseness, is what the Evangelists sought to leave to the Church; and their fidelity is proved by nothing more powerfully than by the diverse features of the Gospel narratives.
“And this voice we ourselves heard come out of heaven, when we were with Him in the holy mount.” We learn here why the Apostles were taken with Jesus to witness His transfiguration. Just before that event we find {Mat 16:21; Mar 8:31; Luk 9:22} it recorded by each of the Synoptists that Jesus had begun to show unto His disciples how He must suffer and die at Jerusalem. To Peter, who, as at other times, was the mouthpiece of the rest, such a declaration was unacceptable; but at his expression of displeasure he met the rebuke, “Get thee behind Me, Satan.” He, and the rest with him, felt no doubt that such a death as Jesus had spoken of would be, humanly speaking, the ruin of their hopes. What these hopes were they did not formulate, but we can learn their character from some of their questionings. Now, on the top of Tabor, these three representatives of the apostolic band behold Moses and Elias appearing in glory, and Christ glorified more than they; and the subject of which they spake was the very death of which they had so disliked to hear: the decease which He was about to accomplish () in Jerusalem. {Luk 9:31} The verb which the Evangelist uses tells of the fulfillment of a prescribed course, and thus St. Peter was taught, and the rest with him, to speak of that death afterwards as he does in his former letter. “Christ was verily foreordained” to this redeeming work “before the foundation of the world.” They heard that He who was to die was the very Son of God. The voice came from the glory of heaven; and from henceforth their hearts were still, even Peters voice being less heard than before. Down from the mountain they brought much illumination, much solemn pondering. We can feel why it was that “they held their peace, and told no man in those days any of the things which they had seen”; we can feel, too, that from henceforth the scene of this vision would be the holy mount. Gods voice had been heard there attesting the Divinity of their Lord and Master; the place whereon they had thus stood was forevermore Holy Ground.