Bible Commentaries
2 Peter 1

Verses 1-2

2Pe 1:1-2

SECTION ONE

INTRODUCTION

2 Peter 1:1-2

1 Simon Peter,--In the first epistle, the author designates himself by the name "Peter" only; here, he joins to that designation the Jewish name Simon by which he was known when called into the service of the Lord. See 1 Peter 1:1 and comments there-under on the significance and origin of the names of the apostle.

A servant and apostle of Jesus Christ,--While this precise reference is peculiar to Peter, Paul uses a similar one in Titus 1:1. "Servant" is, literally, "bondslave" (doulos), one who "gives himself up wholly to another’s will" (Thayer), i.e., devotion to the utter disregard of one’s own interests. The word "apostle" indicates the sphere of service into which the devotion led him. See the word fully explained in the comments on 1 Peter 1:1.

To them that have obtained a like precious faith with us-- "With us" embraces the Jewish Christians "to them," the Gentile Christians. "Like precious" is, more accurately, "equally precious," thus indicating that the "faith" which had been made available to the Gentiles admitted them to the same precious privileges vouchsafed to the Jews. "Faith" in this passage is not subjective ;it does not refer to belief it is objective, being synonymous with the gospel. It is used here in the same sense as in Galatians 1:23, where it is said that Paul preached "the faith" he once destroyed. This conclusion follows from the fact that the verb "obtained" (lagchano) denotes that which is received by lot, by fortune, by divine appointment, and not through human exertion or merit. The word is translated "lot" in Luke 1:9, "portion" in Acts 1:17.

In the righteousness of our God and the Saviour Jesus Christ:--"Righteousness" here is the righteous dealing of God in providing equal blessings for both Jew and Gentile in Christ. (Acts 15:9.) Righteousness is an essential attribute of God ; whatever he does is right. (Acts 10:34.)

2. Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; --See comments under 1 Peter 1:2. "Knowledge" in the text is not translated from the ordinary Greek word for knowledge--gnosis--but is from epignosis, knowledge toward an object, ever maturing, but never matured. Grace and peace are multiplied--made to abound--in this knowledge. It involves much more than the possession of facts; it includes the idea of deep and loving contemplation of matters too profound for complete mastery. The word often occurs in the New Testament.

Verses 3-11

2Pe 1:3-11

EXHORTATION TO GROWTH IN GRACE

2 Peter 1:3-11

3 Seeing that this divine power hath granted unto us all things that pertain to life and godliness,--These words are to be closely construed with verse 2. On our part there is no occasion for alarm that we will not be properly supplied seeing that all things pertaining to life and godliness have been granted us. "Life" refers to the spiritual vigor which the soul possesses; "godliness" to the conduct necessary to preserve and maintain it. This verse is a clear affirmation of the sufficiency of God’s revelation to man, as well as an unmistakable assurance that every, need of every kind will be supplied.

Through the knowledge of him that called us by his own glory and virtue; --"Knowledge" here is from the same word as in verse 2. This grant of all things needful is supplied through this knowledge. (John 17:3.) The manner in which Christians are called by his glory and virtue is explained by Paul in Ephesians 1:17 ff.

4 Whereby he hath granted unto us his precious and exceeding great promises; --It is through the glory and the virtue mentioned in the preceding verse that these precious and exceeding great promises have been vouchsafed to man. The promises are precious because of what they mean to the human soul; and they are exceeding great because they include forgiveness, peace, the promise of eternal life and a share in the divine nature.

That through these ye may become partakers of the divine nature, having escaped the corruption that is in the world by lust.--The word for "partakers" (koinonoi) is, literally, "sharers," "partners," and points to the relationship which Christians sustain to the Lord. By availing themselves of these precious and exceeding great promises they are privileged to share in the divine nature --the holy character which God possesses. The chastening and disciplining to which children of God are subjected in this life is for the purpose of enabling them to be "partakers of his holiness." (Hebrews 12:10.) Man was originally created in the image, and after the likeness, of God (Genesis 1:26); but this image and rational likeness was lost in the fall. It is restored to man in the transformation which occurs in conversion. (2 Corinthians 3:18; Colossians 3:10.) "Having escaped the corruption that is in the world through lust," is, in the Greek text, "having escaped from the corruption that is in the world in lust." The meaning is, that corruption is in the world; it operates through lust; and only those who are partakers of the divine nature escape its ravages. The second clause of the verse sets forth the positive side of Christianity; the third, the negative side.

5 Yea, and for this very cause adding on your part all diligence,--An exhortation based on premises drawn from verse 4. "Because of the precious and exceeding great promises which are yours, be adding on your part all diligence." "Adding on your part" translates a remarkable word (pareisenegkantes) occurring nowhere else in the Greek Testament, and meaning, literally, "bringing in by the side of." The term indicates the comparative unimportance of man’s participation in his salvation by suggesting that his part is merely contributory, "brought in by the side of what God does," and yet is absolutely essential, since God’s part is done only on condition that man complies with his. In view of the absolute necessity of man’s contribution by the side of what God does, Peter admonishes "all diligence." "Diligence" is from spoude, to hasten. All children of God are thus exhorted to hasten to bring in their part, though small and insignificant compared with what God does for us, in order that they may avail themselves of the blessings which the Father has made available to them. That in which diligence is particularly enjoined follows.

In your faith supply virtue; --"Without faith it is impossible to please God" (Hebrews 11:6); hence, it is the foundation and the source from which all other duties spring. The word "supply" (from the Greek epichoregeo) is highly suggestive and interesting in the implications which follow from its origin. Originally it meant to found and support a chorus, to lead a choir, to keep in tune, and then, to supply or provide. As here used, the graces which adorn the Christian’s character are to be chorused into a grand symphony to the delight and pleasure of him who fashioned and made us for his own good pleasure. It will be seen that there are eight of the graces, and that they thus form an octave of soul tones, the first being faith, the last love, an octave higher. When these are harmonized and played on by the divine Spirit, disharmony disappears and life’s discords vanish. How we should rejoice that we have been privileged to provide such an instrument in the hand of our God!

"Virtue" (arete) which faith supplies is courage and soul vigor, the manliness and the determination to do that which is right.

And in your virtue knowledge; --As faith is to supply virtue, virtue is to supply knowledge, knowledge is to supply self-control, and so through the entire list of graces mentioned. Each thus becomes an instrument by which that which follows is to be wrought out and perfected. "Knowledge" (gnosis) is the discrimination indicated in Ephesians 5:17 and Hebrews 5:14. This knowledge is gained by, and grows out of, the practice of virtue.

6 And in your knowledge self-control; --The familiar "temperance" of the King James’ Version has properly given way to the more accurate rendering "self-control." The word is derived from en and krates, "one who holds himself in." It denotes self-government, discipline, the ability of one to control his own life. It is acquired through the exercise of discernment, the knowledge by which one differentiates between right and wrong, and thus develops from it. One possessed of such knowledge and being thus equipped to identify evil is able to avoid it.

And in your self-control patience; --The word translated patience here is more nearly endurance, inasmuch as it suggests somewhat more than mere resignation to life’s difficulties. It includes the idea of positive resistance of evils and a stedfast bearing up under them. Self-control leads to and perfects patient endurance, because only those who discipline themselves are able to endure patiently the trials of life.

And in your patience godliness; --"Godliness" (eusebeia) is humble reverence and deep piety toward God. Often unbelievers manifest a stoical patience toward the adversities of life, but without the motive which springs from respect and devotion toward God. Patience is approved only when it results in submission to the burdens of life for the sake of pleasing the Father. The desire to be godlike is. the motive from which all our actions should originate, and without which there can be no acceptable service rendered to God.

7 And in your godliness brotherly kindness; --"Brotherly kindness" is from the Greek word philedelfrhia, literally, love of the brethren. As God is our Father, his children are our brethren, and the obligation to love them is clear and explicit: "And whosoever loveth him that begat loveth him also that is begotten of him." (1 John 5:1.)

And in your brotherly kindness love.--A warmhearted affection for the brethren is to lead to love, love not only for the brethren, but for all men, love--the crown and jewel of all graces. "And the greatest of these is love." (1 Corinthians 13:13.) Its right to occupy this foremost position among all the graces is further evidenced by Paul to the Colossians: "And above all these things put on love, which is the bond of perfectness." (Colossians 3:14.)

It is important to observe that it was the apostle’s intention to indicate that each of these graces grows out of, and is produced by the one which precedes it. Before each grace mentioned, the verb "supply" is to be understood. Each creates and makes possible the next; each tempers and makes perfect that which goes before it. The preposition in which he attaches to each indicates that the grace which follows is included in the one which precedes it, and is thus produced by it. The list of graces enumerated may be analyzed as follows: (1) Those which are necessary to form the Christian character: virtue, knowledge, self-control, patience; (2) that which reveals the follower of Christ to be a servant of God (godliness), a member of the family of God (brotherly kindness), and well disposed toward all men (love). From this we learn that no grace can stand alone; each is possessed only as it is able to produce and make permanent in the life of others without which the Christian character cannot exist.

8 For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ.--"Are yours" is a better translation than the "in you" of the King James’ Version, since the verb conveys the idea of a permanent possession rather than a mere indwelling of the graces designated. These graces are to become an integral part of Christian character and to reproduce themselves in the manifold acts of the Christian life as they "abound" (better, multiply) to that end. Thus activated, one is neither idle nor unfruitful; the trend of his life is toward the "full knowledge" (epignosis) of the higher life of the spirit. Thus full, or complete, knowledge is the goal toward which all Christian service tends, and which may be reached in no other way. Either one abounds in good works, or his life is idle and fruitless. There is no alternative.

9 For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.--"For" is causal and indicates the sequence of thought intended by the apostle. We are to possess the Christian graces and allow them to multiply in good works unto the knowledge of Christ, for if we do not do so we suffer an impairment of sight making it impossible for us to discern the most elementary matters of the Christian life. The words "seeing only what is near" are from the Greek muopadzo, and used of one who is able to see only by constantly blinking his eyes and keeping them partially closed. One so afflicted closes his eyes, not to keep from seeing, but in order that he may be able to see, his myoptic condition rendering him unable to look directly into the light. Thus hindered in his vision, distant objects are to him indistinct, and he sees only that which is near. In this figurative fashion Peter pictures for us the man deficient spiritually and hence able to see only the things about him--the world and its affairs--having lost the power to look into the future and see by faith beyond the gate of life eternal.

Such a one has forgotten the cleansing he received from his old sins when he was baptized (Acts 2:38; Acts 22:16; 1 Peter 3:21), because he is no longer influenced by such recollection. His attitude is so much the same as before he was baptized that he regards himself as in his original condition of sin. The words "having forgotten" are from an unusual phrase, occurring only here in the New Testament, lethen labon, signifying "having received or accepted forgetfulness." By a voluntary act such a one has adopted an attitude of forgetfulness toward his former obedience. The meaning is that one who does not supply in his faith the graces mentioned accepts a situation in life wherein he disregards the fact that he was once purged (cleansed, forgiven) of his sins.

10 Wherefore, brethren, give the more diligence to make your calling and election sure:--"Wherefore," i.e., in view of the matters set forth in verses 5-9, "give the more diligence . , ." "Diligence" here, as in verse 5, means "to hasten," and the exhortation is to more (mallon) haste, greater zeal and earnestness in the pursuit of those qualities essential to the Christian life. The infinitive to make is significant, and is translated, not from poiein, absolutely to make or do a thing man is incapable of, respecting his salvation, but from poiesthai, present middle infinitive, to make or to do for one’s self. Unable to fashion a plan by which to save himself, man may and must comply with God’s plan in order to his salvation. Salvation is indeed a "calling" and an "election"; it is God who calls and elects; but he calls by his gospel (2 Thess. 2 13, 14), and he elects only those who place themselves in the way of salvation through obedience to his will (Matthew 7:21). Election and calling never operate to destroy the free agency of man. God’s grace is not irresistible; man may make it void (Galatians 2:21) and receive it in vain (2 Corinthians 6:1). God’s calling is the invitation (klesis); the election (ekloge) is man’s acceptance. This calling and election is to be made sure (actually, secure), and this is done through human instrumentality. Here is a thorough and decisive refutation of the doctrine of the impossibility of apostasy. It is impossible to make secure that which has never been in doubt.

For if you do these things, ye shall never stumble:--"If," i.e., on condition that you do these things--supply in your faith the graces hereinbefore enumerated. Those who thus do have an effective defence agains falling; they shall never stumble (ptaio, to strike one’s foot against an object and fall).

11 For thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ. --The verb "supplied" is translated from the same word as "supply" in verse 5, where see comments. There is a designed correspondence between the words "supply" and "abound" in verses 5 and 8 and the words "supplied" and "richly" here. We are to supply the virtues mentioned, and God will supply the entrance into the eternal kingdom; we are to abound in these graces and he will richly provide his part. The kingdom is styled "eternal" because it will never end. The blessings which it contains will never fail. Because it is described as the kingdom "of our Lord and Saviour Jesus Christ," we are not to conclude that Christ will reign as king over it after the second coming. At the end of this, the Christian dispensation, and following the resurrection and the general judgment he will abdicate in favor of his Father: "But each in his own order: Christ the firstfruits; then they that are Christ’s at his coming. Then cometh the end, when he shall deliver up the kingdom to God, even the Father when he shall have abolished all rule and all authority and power." (1 Corinthians 15:23-24.) "Kingdom of our Lord . . ." is genitive of the agent, and not of possession, and it designates the kingdom which was estalished through his direction on the first Pentecost following his resurrection. It is styled "eternal" because it shall stand forever.

Verses 12-21

2Pe 1:12-21

SOURCE OF THEIR KNOWLEDGE

2 Peter 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 (2 Corinthians 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 John 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. (Luke 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. (Matthew 17:1-8; Mark 9:2-9 ; Luke 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. (Matthew 24:3; 1 Corinthians 15:23; 1 Thessalonians 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. (Matthew 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 Deuteronomy 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," Psalms 15:1; "holy ground of Horeb," Exodus 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 (Matthew 16:13; Matthew 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. (1 Peter 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 (2 Peter 1:1-2)

- Grow In Grace And Knowledge (2 Peter 1:3-21)

2) To whom does Peter address this epistle (2 Peter 1:1)

- To those who have obtained like precious faith

3) In what way are grace and peace multiplied for the Christian? (2 Peter 1:2)

- In the knowledge of God and of Jesus our Lord

4) What has God’s divine power given to us? How? (2 Peter 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? (2 Peter 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? (2 Peter 1:5-7)

- Virtue, knowledge, self-control, perseverance, godliness, brotherly

kindness, love

7) What will be our condition if we abound in these graces? (2 Peter 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? (2 Peter 1:9)

- Shortsighted, even to blindness

- Forgetful of being purged from our old sins

9) What benefit will there be in doing these things? (2 Peter 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? (2 Peter 1:12 2 Peter 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? (2 Peter 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? (2 Peter 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? (2 Peter 1:17-18)

- The transfiguration on the mount (cf. Matthew 17:1-9; Mark 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? (2 Peter 1:19)

- The prophetic word made more sure

15) How does this word serve us? (2 Peter 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? (2 Peter 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?