Bible Commentaries
2 Peter 1

Verse 1

Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:

Simon Peter: The beginning of this epistle contrasts with First Peter in that the writer here uses both his original name and the name the Lord gave him whereas in the first epistle he refers to himself only as Peter. Simon, or Simeon (Acts 15:14), is Peter’s first name. The name the Lord gave him is recorded in John 1:42 : "...Thou art Simon the son of Jona: thou shalt be called Cephas...." Cephas is the Aramaic form of the name, and Peter is the Greek form, both meaning "rock" or "stone" (Unger 186, 847).

a servant and an apostle of Jesus Christ: In the first epistle, Peter uses only the word "apostle"; but here he adds "servant." A servant is one "whose service is used by Christ in extending and advancing his cause among men: used of apostles" (Thayer 158-1-1401). It is interesting that Peter precedes his claim as an "apostle" with the word "servant." Peter may not have understood this concept years before when he walked with Jesus in Galilee and Judea. He does not understand it at the Last Supper when Jesus wants to wash his feet. In fact, he refuses to allow Jesus to serve him in such a respect until he learns that if he does not give in that "thou hast no part with me" (John 13:8). Peter’s reply at that point is like so many more of Peter’s zealous responses: "Lord, not my feet only," he says," but also my hands and my head." Perhaps it is that incident that really teaches Peter what it means to be a "servant."

None of the other writers of the New Testament use this same combination of words, servant and apostle. Titus 1:1 gives the closest wording: "Paul, a servant of God, and an apostle of Jesus Christ...."

Peter could forthrightly identify himself as one of the apostles since scholars throughout the generations have considered him as the foremost apostle. (In any listing of all the apostles, Peter’s name appears first.) Chosen as one of three of the Lord’s closest companions, Peter is with the Lord on the Mount of Transfiguration (Matthew 17:1-5) and in the Garden of Gethsemane during the most mentally anguishing trial of the Lord’s life (Mark 14:33). Peter preaches the first gospel sermon after the ascension of Jesus (Acts 2:14) and calls the Jews to repentance. And a short time later, he is the first to preach the gospel of "repentance unto life" to the Gentiles while he is in the household of Cornelius (Acts 10) (Unger 847-852).

to them that have obtained like precious faith with us: Since Peter uses the words "them" and "us," he sets up an obvious parallel between Gentiles ("them") and Jews ("us"). These two groups are brought together when Jesus dies on the cross, extending the gospel to all nations and making all one in the Lord (Matthew 28:19; Ephesians 2:11-19).

The words "like precious" (isotimos), used in no other passage in the New Testament, mean "equally precious; equally honored...to be esteemed equal to" (Thayer 307-1-2472). Vincent says the words should be hyphenated and written "like-precious" (322). Both Jews and Gentiles hold the faith in the same kind of esteem, and both enjoy the same spiritual privileges.

"Faith," according to Thayer, is the "strong and welcome belief that Jesus is the Messiah through whom we obtain eternal salvation in the kingdom of God" (513-1-4102). This type of faith is referred to in such passages as Hebrews 11:1, Romans 10:17, and Mark 16:16.

The Christian has to like the expression Peter uses here of the Christian’s "faith." While many perceive our faith as burdensome and undesirable, Peter focuses on the "preciousness" of the faith, the beauty of it. Many in the world do not hold Christianity in such high esteem; they see such a life far too restrictive and too narrow, sometimes even limiting the enjoyment they can have and the ambitions they can attain.

The faith, however, offers some of the greatest benefits a person can know in life. An obedient faith is precious because it brings a cleansing from our sins and makes us a part of the Christian family. It allows us to live life at the highest level of morality and spirituality.

Paul, the grandest apostle of all, once the "chief of sinners," realized the preciousness of his faith, which began on his way to Damascus. He later writes, "But by the grace of God I am what I am." For such a man as Paul to give up all he did and bear all he was called upon to bear, the life of Christianity must be a life worth living. Peter thought so, and he expresses it in such a way that the twentieth century disciple can find a glimmer of hope even during times of darkness. He can view his faith as the most precious thing he has, an anchor in the boisterous sea of life--freedom from life’s stoutest shackles, a yoke that is easy and a burden that is light. This is the view the true Christian holds. Faith, to him, is a "precious" faith that he shares with many others.

through the righteousness of God and our Saviour Jesus Christ: God Himself made faith possible because of His infinite righteousness or justice. Jesus also made faith possible by becoming the Savior of the world when He sacrificed Himself on the cross of Calvary. Vine says, " ’the righteousness of our God and Saviour Jesus Christ,’ is the righteous dealing of God with sin and with sinners on the ground of the Death of Christ" (298). Peter refers to Jesus as our Savior in every chapter in this epistle.

Verse 2

Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

Grace and peace be multiplied: "Grace" (karis) means "good-will, lovingkindness, favor" (Thayer 666-1-5485). Peter invokes the good will of God upon those to whom he is writing. "Peace" (ireenuo) means "the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is" (Thayer 182-2-1515).

unto you through the knowledge of God, and of Jesus our Lord: Thayer says that "knowledge" (epignoses) means "precise and correct knowledge." He goes on to comment that it is "the knowledge of his holy will and of the blessings which he has bestowed and constantly bestows on men through Christ" (237-2-1922). Vincent says that, in Second Peter, the word "Lord" "is always used of God, unless Christ or Saviour is added" (322). (For more on epignoses, see comments on 2 Peter 2:20.)

Verse 3

According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

According as his divine power hath given unto us all things: "Power" is "divine" because it rests in divinity. "Divine power" comes from the Godhead that has made possible every spiritual blessing that man needs (see 2 Thessalonians 2:14; 2 Timothy 3:16; Romans 1:16).

that pertain unto life and godliness: "Life" (zoee) means "life real and genuine...a life active and vigorous, devoted to God, blessed, the portion even in this world of those who put their trust in Christ, but after the resurrection to be consummated by new accessions (among them a more perfect body), and to last forever" (Thayer 273-2-2222). In numerous other passages, writers use the same word to express the idea of eternal life and life everlasting. (For example, see Mark 10:30; Luke 18:18; Romans 2:7; 1 John 2:25; 1 John 5:11.) Jesus uses the same word when He says, "I am the way, the truth, and the life" in John 14:6. Thus, the reference is to the life with Christ here and hereafter--it refers to spiritual vigor or vitality.

Peter says that God’s divine power "gives" us what we need. It may not provide many of the luxuries of life, and it may not satisfy our carnal desires; but it provides all we need in the realm of "life" (spiritual vitality) and "godliness" (our behavior). There is peace and there is hope in these things.

Barnes says that the word "godliness" (usebia) is synonymous with piety (218). Thayer defines godliness as "reverence, respect; in the Bible everywhere piety towards God" (262-2-2150). Vincent points out that this word is used only by Peter and in the Pastoral Epistles and comes from Greek words meaning "well" and "to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man" (322).

through the knowledge of him: A person is brought to understand life eternal and reverence for God when he comes to a knowledge of His great worth.

that hath called us to glory and virtue: The gospel call is issued to mankind in the Great Commission, is restated by Peter in the book of Acts, and has resounded through the centuries since that time. Paul later reaffirms that the gospel is God’s power to save. "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Romans 1:16).

"Glory" (doxa) means "majesty," Thayer says, "in the sense of the absolute perfection of the deity" (156-1-1391). "Virtue" (aretec) means "power" (Thayer 73-1-703).

Verse 4

Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Whereby are given unto us exceeding great and precious promises: "Whereby" refers to the glory and virtue of God, mentioned at the end of verse three. Thus, through the majesty and power of God, we have received "exceeding great and precious promises." And these promises include the Second Coming of Christ (Wuest, II Peter 21). These are not just promises--they are superlative; they are "exceeding great and precious."

that by these ye might be partakers of the divine nature: The phrase "by these" does not refer to the promises of God but to God’s "glory and virtue" as mentioned in verse three. We partake of the divine nature, then, by being obedient to God’s word, thus heeding the Lord’s call and becoming spiritual instead of remaining carnal. Through these actions, we share in the divine nature. Thayer defines "nature" as "the sum of innate properties and powers by which one person differs from others." And in his additional comments, he further explains that "the holiness of the divine nature is specially referred to" (661­-1-5449). "Divine nature" is the holy essence of God--man lost the right to partake in the fall but regained it in Jesus Christ. We partake of the divine nature by receiving its benefits.

having escaped the corruption that is in the world through lust: "Corruption" means "moral decay" (Thayer 653-1-5356). "World" refers to "the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ" (Thayer 357-2-2889). "Lust" means "desire for that which is forbidden" (Thayer 238-2-1939). One who comes to the Lord partakes of the divine nature instead of being caught up in the moral wickedness of the world.

Verse 5

And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

And beside this, giving all diligence, add to your faith: The word is "beside" and not "besides." The Revised Version translates the expression "adding on your part," and Robertson says it means "bring in alongside" (Word Studies In New Testament 150). Wuest says, "for this very cause" (2 Peter 22). Having escaped the wickedness of the world, the Christian is "giving all diligence" (spoudee, meaning earnestness) (Thayer 585-2-4710) to mature in his faith by adding these Christian attributes to his life. "To add" means "to supply in copious measure, to provide beyond the need, to supply more than generously" (Wuest, 2 Peter 2:3).

"Faith" means "a strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God" (Thayer 513-1-4102). Our faith is our personal belief that Jesus is the Son of God, not belief in a system of religion. The faith of this passage is your faith, not the faith, and the differentiation between the two is necessary to understand Peter’s discussion in this context.

virtue: Thayer says "virtue" means "a virtuous course of thought, feeling and action; virtue, moral goodness" (73-1-703). Some translations use the phrase "moral excellence" (i.e. NASV). These phrases should bring to mind the need for strength, courage, and vigor in developing our Christian character. Barnes says,

...he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be subjected (1442).

Adding to his faith, the Christian is to develop the spiritual courage to stand up for his convictions, defending the cause for which our Lord died.

knowledge: "Knowledge" means "primarily a seeking to know, an enquiry, investigation...denotes, in the N.T., knowledge, especially of spiritual truth" (Vine, Vol. II 301). Zerr says,

...the instruction of the apostle is for the Christian to study the Gospel (the New Testament) and add such knowledge to the faith he had that caused him to become a servant of Christ (Vol. VI 269).

Thayer says the word refers to "moral wisdom, such as is seen in right living" (119-2-1108). Based on this definition, knowledge means not just information alone, but information that is translated into action in the Christian’s life.

When a person adds knowledge to his life, he is able to discern what is good and what is evil; thus he is better able to please God (Ephesians 5:17; Hebrews 5:14). Contextually it is clear that knowledge is necessary for us to receive the benefits of verse 2 (grace and peace) and to partake of the divine nature (God’s majesty and power) of verse 4.

Verse 6

And to knowledge temperance; and to temperance patience; and to patience godliness:

temperance: Scholars agree that the word "temperance" should be translated "self-control" as it is in many of the modern versions. Thayer comments that it refers to "the virtue of one who masters his desires and passions, especially his sensual appetites" (166-2-1466).

The meaning, first of all, is that we exercise self-control in all aspects of our lives. As Thayer indicates, the teaching is much broader than just the sexual appetite, although that is one important area of self-control. Regardless of the weakness in our lives, we need to add this Christian virtue to maintain spiritual stability. Self-control is in the list of the fruit of the Spirit mentioned by Paul in Galatians 5:22-23.

patience: This word (hupomonee), meaning "stedfastness, constancy, endurance," is used in the New Testament for "the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trials and sufferings" (Thayer 644-2-5281). Vine says that the prefix, hypo, means "under" and the root, meno, means "to abide" (Vol. III 167). So the picture is of one who stands up under "trials...chastisement...afflictions...well doing...fruit bearing...and in running the appointed race" (Vine, Vol. III 167-168). Vine continues,

Patience perfects Christian character, James 1:4, and fellowship in the patience of Christ is therefore the condition upon which believers are to be admitted to reign with Him, 2 Timothy 2:12; Revelation 1:9. For this patience believers are "strengthened with all power," Colossians 1:11, "through His Spirit in the inward man, Ephesians 3:16 (Vol. III 168).

In modern times, we use the word "patience" to refer to tolerance. As the scholars indicate, the word as used in the scriptures has a broader meaning. The primary meaning of "patience" in this passage, then, is the endurance a Christian exhibits toward his Christian commitment, no matter what the circumstances--whether good or bad. It has reference to one’s ability to cope with the problems of life without complaining or losing self-control. He can endure these problems patiently and remain faithful to God (see Revelation 2:10).

The idea of endurance does include our word "patience," and Christians are admonished throughout the New Testament to exercise tolerance as they deal with one another. God left us the ultimate example of patience--endurance--in that He did not destroy Israel during all of her years of disobedience nor does He destroy us immediately in our times of disobedience. He is longsuffering--patient--with us and gives us ample time to come to repentance. How, then, can we fail to demonstrate patience toward others when we stand so much in need of the longsuffering of God ourselves?

godliness: "Godliness" means that we live our lives according to the standards God has set up (see verse 3).

Verse 7

And to godliness brotherly kindness; and to brotherly kindness charity.

brotherly kindness: "Brotherly kindness" (philadelphia) means "the love that Christians cherish for each other as ’brethren’" (Thayer 653-1-5360). Because of our relationship with Jesus Christ, we have a relationship with one another: we are brothers and sisters in the family of God. And, because of this relationship, we are to treat one another with a special kindness, befitting one in our family.

charity: This word (agapee) means affection or benevolence (Thayer 4-1-26). The crowning point of one’s Christianity is to reach the point where we have a genuine love and concern for our Christian brethren and even for all men. This level is the pinnacle of Christian maturity, Peter says.

Verse 8

For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

For if these things be in you and abound: "Abound" (pleonazo) means "to superabound, to exist in abundance" (Thayer 516-1-4121). The spiritual makeup of every true Christian life will include each of the seven characteristics Peter has just mentioned. These seven characteristics have often been labeled Christian graces. They are to be added to the Christian’s life to such an extent that they exist in abundance and they motivate his every thought and action.

they make you that ye shall neither be barren nor unfruitful: "Barren" (argos) means "lazy, shunning the labor which one ought to perform" (Thayer 72-1-692). "Unfruitful" (akarpos) means "not yielding what it ought to yield" (Thayer 21-2-175). The Bible on several occasions refers to a fruit tree that is barren when it does not bear fruit (Matthew 21:19) or to a woman who is barren because she has not borne children (Luke 1:7; Luke 1:36). The Christian who pleases God cannot have as his epitaph that he is barren. The gospel has called us to service, and service given for God’s glory and commended into God’s hands will bring forth fruit (John 15:1-8).

The Christian who adds these seven desirable attributes to his life in abundance will never be without spiritual fruit on his Christian account.

in the knowledge of our Lord Jesus Christ: See verses 2 and 3. Adding these Christian graces will direct the Christian’s life not just in basic knowledge about Jesus but will lead him toward a full knowledge of who He is and what He means in our lives. Peter establishes that full knowledge of Christ is the ultimate goal of the Christian’s life.

This discourse by Peter provides us with a standard by which we can measure our lives daily. It provides us with certain patterns that we must follow to lead the acceptable life, leading us to our eternal home in heaven.

Verse 9

But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

But he that lacketh these things is blind and cannot see afar off: In contrast to adding these graces is the person who neglects working toward Christian maturity: he is blind. Thayer says "blind" refers to "mentally blind" (633-1-5185). The American Standard Version translates the phrase "cannot see afar off" as "seeing only what is near."

The Greek word gives the image of one who can see only by blinking his eyes, thus keeping them partially closed. When a person sees in this way, he cannot clearly see objects that are far away; he sees only those close by--almost as if with blinders on. In modern terms he would be called short-sighted. A person’s Christianity will never branch out into the full sunlight of Christianity until he adds these Christian graces to his life and works toward a full knowledge of the Lord and Saviour Jesus Christ.

and hath forgotten that he was purged from his old sins: "Purged" means "a cleansing from the guilt of sins" (Thayer 312-2-2512), and "old" means "former" (Thayer 474-1-3819). Failing to add these graces can cause a person to forget how bad his life was before he received forgiveness.

Verse 10

Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

Wherefore the rather, brethren give diligence to make your calling and election sure: "Wherefore" means "on which account" (Thayer 152-1-1352) of the truth of the teaching Peter has just given in verses 5-9, the Christian should be diligent in securing his salvation. Wuest says it is not the idea of retaining salvation but possessing it (making it abundantly ours). "Calling" means "the divine invitation to embrace salvation in the kingdom of God" (Thayer 350-1-2821). God calls us through the gospel (Romans 1:16; 2 Thessalonians 2:13-14).

"Election" is not Calvinism, a false doctrine that teaches a person is predestined to be lost or saved and that he has no choice in the matter. Election is the result of man’s acceptance of God’s calling.

For literally centuries, many religious people have come to believe this unscriptural doctrine, in part because of the use of such words as election, predestination, and foreordination. These words have been misunderstood to teach that God prearranges our eternal destiny. If this arrangement were the case, it would remove man’s choice of obeying or disobeying God. In fact, we would have no choice at all about whether we would be saved or lost.

The Bible clearly teaches that man has the option to obey or disobey, to repent or perish, to believe or be condemned, to confess or be denied. Jesus came from heaven and died for the lost. Before His death, He extended the invitation of Matthew 11:28-30 to everyone. Later He sent the apostles out on the Great Commission into all the world (to every nation and to every creature), teaching that those who believe and are baptized shall be saved and those who do not believe and obey shall be condemned (Matthew 28:18-20; Mark 16:15-16). Clearly we have a choice.

Foreknowledge is quite different from foreordination and predestination. God can look into the future and know whether we will choose to accept Him and be saved or reject Him and be lost. But His foreknowledge in no way indicates that He manipulates our destiny. He did not plan for our destiny as individuals--He only can know what it will be.

Man’s free agency is never inhibited (Galatians 2:21; 2 Corinthians 6:1).

for if ye do these things, ye shall never fall: By adding these characteristics to the Christian life, one creates a strong defense against falling and losing his salvation. Barnes says, "you shall certainly be saved" (224).

While the Bible never teaches the doctrine of "eternal security" (see notes on 2 Peter 2:20-22), it does teach the "security" of the Christian. "If" we continue to grow in the knowledge of Christ, adding these virtues to our lives daily, we have God’s promise that we will never fall. This promise is one of those "exceeding great and precious promises" he mentions in verse 4. We are able to live daily with the blessed assurance that God will reward us for our faithfulness. Still, the warning is unmistakable: The promises apply "if" we do these things! The inescapable conclusion, though, is that "if" we do not do these things, we shall fall.

Verse 11

For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

For so an entrance shall be ministered unto you abundantly: The word translated "ministered" here is translated "add" in verse 5. Both words are translated "supply" in the American Standard Version.

into the everlasting kingdom of our Lord and Saviour Jesus Christ: The abundant entrance "into the everlasting kingdom" will be provided by God if the Christian does his part by being diligent in adding these Christian attributes to his life.

How does "the everlasting kingdom" of this passage relate to Daniel 2:44 where he prophesied of a kingdom that would never be destroyed?

"The everlasting kingdom" of this passage refers to the end of the world when the kingdom of Daniel 2:44 will be delivered to the Father. The kingdom Daniel foretold is pointing to a time when an indestructible kingdom would be established on the earth. It is indestructible because, regardless of the forces with which men fight it, it will continue to exist and finally be delivered to the Father with whom it will abide forever. Those who have been faithful to God will be admitted into this "everlasting kingdom" in heaven.

We must remember that Daniel prophesied hundreds of years before the church was established that this great event would take place. In the passage under consideration, Peter is discussing events that will transpire at the end of the world.

During the time between Daniel’s prophecy and Peter’s writing, the following transpired:

1. Daniel, Joel, and Isaiah all prophesy about the establishment of the kingdom.

2. Many years later, John the Baptist preaches that the kingdom of heaven is at hand.

3. During His ministry, Jesus preaches that some standing there would not taste of death until they see the kingdom coming with power.

4. In Acts 2, Peter invites men to obey the gospel of the Lord Jesus Christ, resulting in their being added to the church by the Lord (Acts 2:47).

5. From Acts 2 on, the kingdom is spoken of as being in existence as is evident by Paul’s teaching in Colossians 1:13-14 and Hebrews 12:28 and John’s teaching in Revelation 1:9.

Paul says, "then cometh the end" (the second coming of Jesus Christ) about the time when the kingdom would be delivered up to God (1 Corinthians 15:24). It will be at that time that those who have obeyed God will receive their entrance into "the everlasting kingdom." It is called "everlasting" because it will abide forever throughout the ceaseless ages of eternity.

Verse 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.

Wherefore I will not be negligent: The great apostle feels he would be neglecting his Christian duty if he did not remind them of these important principles.

to put you always in remembrance of these things: Many Christian principles need to be brought to the Christian’s attention over and over to be sure they do not slip. The human tendency is to forget, so we need to be reminded daily of the promises of God and the blessings God has bestowed upon us. As soon as we begin to forget these things, our spirituality seems to wane.

It brings to mind the old song:

The things that I love, and hold dear to my heart, are just borrowed. They’re not mine at all. Jesus only let me use them to brighten my life. So remind me, remind me, dear Lord.

Roll back the curtain of memory now and then. Show me where you brought me from, and where I could have been. Remember, I’m human, and humans forget, so remind me, remind me, dear Lord.

Christians sometimes need for the curtain of memory to be rolled back so we can see the blessings of God open as a scroll before our eyes and so that we can see where we would be without Him.. The prayer of the song should be our daily prayer: remind us, dear Lord.

though ye know them and be established in the present truth: "Established" means "to strengthen, make firm" (Thayer 588-1-4741). "Present" means "to be ready, in store, at command" (Thayer 487-1-3918). "Truth" refers to "the truth, as taught in the Christian religion, respecting God and the execution of his purposes through Christ, and respecting the duties of man" (Thayer 26-2-225). Peter is saying that he realizes they know these principles, but he feels the need to remind them anyway.

Verse 13

Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

Yea, I think it meet: The word "meet" means "that which regard for duty demands, what is right" (Thayer 148-2-1342).

as long as I am in this tabernacle: Thayer says the word "tabernacle" here is a "metaphor of the human body as the dwelling of the soul" (578-2-4638).

Peter’s language brings to mind the beautiful discourse of Paul in his second letter to Corinth. "For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens" (5:1).

Suggested in Peter’s words in this verse is the idea that there is a better "tabernacle" or house beyond this present one. Otherwise, what is the purpose of "stirring" them up by way of remembrance? There would be no need if there were not the exceeding great and precious promises afforded to man by the gospel.

to stir you up by putting you in remembrance: "To stir you up" means to "arouse the mind" (Thayer 644-1-5280). As long as Peter is alive, he feels the need to continue to bring to mind the truths that he is communicating here.

Verse 14

Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.

Peter speaks of his death as "shortly" because he was an older man by this time, not evidently because of any revelation. Barnes says, "the idea is, that the time drew near when he was to die in the manner in which the Savior had told him that he would" (226). Peter obviously was familiar with Paul’s writings (2 Peter 3:16), and he may have borrowed this metaphor from what Paul had written to Corinth. At any rate, both Peter and Paul have great faith that better promises are available to them at the putting off of the fleshly tabernacle and the putting on of a greater one.

Verse 15

Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance.

Because of his desire that they never forget the principles he taught them in this writing, he continues bringing them up to reemphasize them so that they would not forget after he died. And, too, by placing them in written form, he assures they could be read and reread.

The thoughts contained in this epistle are very important and special to Peter. He speaks three times in the last four verses concerning the need to remind them of these important spiritual truths.

1. 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 (1:12).

2. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance (1:13).

3. Moreover, I will endeavor that ye may be able after my decease to have these things always in remembrance (1:15).

Verse 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.

For we have not followed cunningly devised fables: "Fables" has reference to "fiction" (Thayer 419-1-3454). Peter assures that he has not told them fictional stories as he has warned of the return of the Lord for judgment. He wants them to understand that he was not influenced by any man when he taught them spiritual truths.

Many in the world today are swift to label much of the biblical record as "fable" or myth. They attack the Genesis account of creation, the story of the global flood of Noah’s day, the destruction of Sodom and Gomorrah, the swallowing of Jonah by the whale, the miracles of Jesus, and the resurrection of Christ from the dead. But those biblical accounts are key parts of the Bible, and the accounts are recorded in a straightforward, matter-of-fact way, not in allegories or parables. The Bible stands or falls with the validity of such accounts. Although the darts of atheism and skepticism may be thrust at the Bible, the Bible has been--and always will be--able to withstand all the world’s attacks (see comments on verse 21).

when we made known unto you the power and coming of our Lord Jesus Christ: Peter tells his readers about the powerful coming of Christ, which is his second coming (see comments in verse 11).

but were eyewitnesses of his majesty: An "eyewitness" is a "spectator" (Thayer 246-2-2030). As a close companion of the Lord, Peter was an actual witness of what he writes about in this book; he did not receive any information second hand.

Verse 17

For he receiving 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.

For he receiving from God the Father honor: Thayer says that "honor" refers to "pre-eminence" (624-1-5092). Peter makes reference to his experience on the Mount of Transfiguration with Christ (Matthew 17:1-5). The reference Peter makes here to this great event was one Peter had been on hand to witness. He was there to see Christ transfigured before them, and he saw Moses and Elias accompany him on the mountain. Peter was there, also, when the bright light overshadowed them, saying, "This is my beloved Son, in whom I am well pleased: hear ye him."

That occasion was a monumental one in the scriptures. It set forth Christ as the authority for man to look to rather than the law of Moses. Christ reaffirms this point before He ascends to heaven.

All power is given unto me in heaven and in earth, Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen (Matthew 28:18-20).

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds (Hebrews 1:1-2).

and glory: Matthew describes the glory Jesus possessed on the mountain: "...and his face did shine as the sun, and his raiment was white as the light" (Matthew 17:2).

when there came such a voice to him from the excellent glory, This is my beloved Son: God declares this fact to the world on this occasion. Although some would believe it, overall the world rejected His claim, despite the fulfillment of hundreds of prophesies that He fulfilled and the many miracles He performed.

Only one other instance did God speak from heaven, and that occasion was at the baptism of Jesus (Matthew 3:16-17).

in whom I am well pleased: The same wording is found in Matthew 17:5. God was pleased with His Son, Jesus, because He had endured temptations as a man and had been victorious over Satan--He had not sinned (see also Hebrews 4:15).

Verse 18

And this voice which came from heaven we heard, when we were with him in the holy mount.

And this voice which came from heaven we heard: Everyone present on the Mount of Transfiguration heard the voice of God make the declaration. Those present for this occasion made no mistake: it was the voice of God.

when we were with him: Peter reaffirms here that he witnessed the things that took place on the mountain--no one else told him about them.

in the holy mount: While defining "holy" as "reverend, worthy of veneration," Thayer comments that Peter is speaking "of things which on account of some connection with God possess a certain distinction and claim to reverence, as places sacred to God which are not to be profaned" (6-2-40). The mount was holy because God was there.

Verse 19

We 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 day dawn, and the day star arise in your hearts:

The New International Version renders this verse this way: "And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts."

We have also a more sure word of prophecy: Thayer comments that "word" refers to "the prophetic promise, collectively of the sum of the O.T. prophecies, particularly the Messianic" (380-1-3056).

whereunto ye do well: This is Peter’s way of encouraging them to be attentive to the message of the gospel, which is as a "light that shineth in a dark place."

that ye take heed: "Take heed" means "to turn the mind to...be attentive" (Thayer 546-1-4337).

as unto a light that shineth in a dark place: In the scriptures, the world is depicted frequently as a place of darkness. The gospel, on the other hand, will bring light to this darkness when it is received into the hearts of men.

Thy word is a lamp unto my feet, and a light unto my path (Psalms 119:105).

Jesus himself also is depicted as the source of light in the world.

I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life (John 8:12).

Sin and darkness in the world are in contrast to Christ and light. Paul uses this same analogy in 2 Corinthians 6:14 when he asks, "What communion has light with darkness?" It becomes very clear that these are mutually exclusive: When you have light, you do not have darkness; and when you have darkness, you do not have light.

Christ and His word are the light the world needs to bring it out of the darkness of sin.

until the day dawn and the day star arise in your hearts: "Day star" means "light-bringing, giving light" and refers to the "morning star" (Thayer 663-1-5459). "Hearts" means "the faculty and seat of intelligence" (Thayer 325-2-2588).

After the darkness of the night is over, the day dawns bringing with it the light. The world was full of darkness and ignorance until the "day star" came to shed abroad His light, bringing awareness of the light of God. It was through the life and sacrifices of Jesus as the Son of God that real light was brought to the world. He made possible not only awareness of God but also a renewed spiritual relationship with Him through His tremendous sacrifice on the cross. He is the "day-star."

Verse 20

Knowing this first, that no prophecy of the scripture is of any private interpretation:

Knowing this first that no prophecy of the scripture: The reference here is to "utterances of the O.T. prophets" (Thayer 552-2-4394).

is of any private interpretation: "Private interpretation" is "an interpretation which one thinks out for himself, opposite to that which the Holy Spirit teaches" (Thayer 296-2-2398).

Prophecies have always come to men through the divine inspiration of the Holy Spirit. They have not come from the imaginations of the prophets: they were sent from God. Woods says,

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" (2 Peter 161).

People are admonished in verses 19-21 to listen to the light of God’s word because it could lead them out of the darkness of the world.

A present day problem concerning this passage is that many use it to justify having their own opinions in spiritual matters, even though their opinions may differ from New Testament truths. This scripture does not give anyone a license to believe what he wants to believe regardless of what Jesus taught. The words of Peter should warn us not to make the same mistake that some made in his day. The scriptures do not teach one person one truth and another person another truth.

Verse 21

For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

For the prophecy came not in old time by the will of man: "Will" means "choice" (Thayer 285-1-2307).

but holy men of God spake as they were moved by the Holy Ghost: The reference here is to prophets who revealed God’s truths. They were, first of all, men of God. Secondly, he repeats that they did not speak their own ideas or "choices": but they spoke what God told them through the Spirit. Thayer’s comments about "moved" mean "to be moved inwardly, prompted (650-2-5342).

The Old Testament scriptures, he points out, were not a collection of men’s writings passed down through the years; rather, they were commands, exhortations, and lessons directed to man by God. The scriptures are "inspired" by God. Just as the "Spirit of God moved upon the face of the waters" in the creation of the universe, energizing the creation of the Father (Genesis 1:2), the Spirit "moved" upon the minds of holy men whom God chose to transmit His will.

The world today needs to note that the Bible itself lays claim to its inspiration. Paul says to Timothy emphatically "All scripture is given by inspiration of God" (2 Timothy 3:16). While some of Paul’s writings may be hard to understand (as Peter points out near the end of this epistle--2 Peter 3:16), his message to Timothy is not. The word of God is inspired ("God-breathed"). The urgency of obeying the gospel and becoming servants of God is based upon our belief in that. Once man doubts the validity of that claim, he has cast a shadow on all the hopes and promises the Book contains.