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Satan's Activity Calls for our Vigilance.

1 PETER, V. Prayer for their Establishment in Graze, alludes; Luke, 12. 22, 37: Philippians, 4. 6. careth-not | stablish, strengthen," and omit "settle," lit,, ground, so strong a Greek word as the previous Greek or fix on a foundation, ALFORD reads it in spite of "anxiety." 8. Peter has in mind Christ's warning to the oldest MSS. The authority of the latter I prefer; himself to watch against Satan, from forgetting which moreover the climax seems to require rather a verb of he fell. Be sober...vigilant-" Care," i.e.. anzity, will completing the work of grace, than, as the Greek means, intoxicate the soul; therefore be sober, i.e., self-re-founding it. The Greek has "shall HIMSELF perfect strained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The Devil seeks, therefore watch. [BENGEL.] because-Omitted in the oldest MSS. The broken and disjoined sentences are more fervid and forcible. LUCIFER of Cagliari reads as English Version. adversary-lit, opponent in a court of justice (Zechariah, 3. 1). "Satan" means opponent. "Devil," accuser or slanderer (Revelation, 12. 10). "The enemy" (Matthew, 13, 39). "A murderer from the beginning" (John, 8. 44). He counteracts the gospel and its agents. "The tempter." roaring lion-Implying his violent and insatiable thirst for prey as a hungry lion. Through man's sin he got God's justice on his side against us; but Christ, our Advocate, by fulfilling all the demands of justice for us, has made our redemption altogether consistent with justice. walketh about-(Job, 1. 7; 2. 2.) So the children of the wicked one cannot rest. Evil spirits are in z Peter. 2. 4; Jude, 6, said to be already in chains of darkness and in hell. This probably means that this is their doom finally: a doom already begun in part; though for a time they are permitted to roam in the world of which Satan is prince), especially in the dark air that surrounds the earth. Hence perhaps arises the miasma of the air at times, as physical and moral evil are closely connected. devour-entangle in worldly "care" (v. 7) and other snares, so as finally to destroy. Cf. Revelation, 12, 15, 16. 9. (Luke, 4. 13; Ephesians. 6. 11-17; James, 4. 7.) stedfast "established in the truth," 2 Peter, 1. 12. Satan's power exists only in respect to the unbelieving: the faithful he cannot hurt (1 John, 5. 187. Faith gives strength to prayer, the great instrument against the foe (James, 1. 6, &c.). knowing, &c.-" encouragement not to faint in afflictions:" your brethren suffer the same; nothing beyond the common lot of Christians befalls vou (1 Corinthians, 10. 13). It is a sign of God's favour rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow-Christians have the same battle of faith and prayer against Satan. in the world-lying in the wicked one, and therefore necessarily the scene of "tribulation" (John, 16. 33). are-are being accomplished according to the appointment of God. 10. Comforting assurance that God will finally "perfect" His work of "grace" in them, after they have undergone the necessary previous suffering. But-Only do you watch and resist the foe: God will perform the rest. (BENGEL) of all grace-(Cf. ch. 4. 10.) The God to whom as its source all grace is to be referred: who in grace completes what in grace He began. He from the first "called You (so the oldest MSS, read for 'us') unto (with a view to glory." He will not let His purpose fall short of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to which we are called, and the way (suffering); the fourth is the ground of the calling. viz., the grace of God in Christ. by-Greek, "in." Christ is He in virtue of whom, and in union with whom, believers are called to glory. The opposite is "in the world" (v. 9: John, 16. 33). after that ye have suffered-Join to "called you:" suffering, as a necessary preliminary to glory, was contemplated in God's calling. a while-short and inconsiderable, as compared with the glory. perfect, &c.-The two oldest MSS., and Vulgate and Coptic versions, read, "Shall perfect (so that there shall be nothing defective in you,

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you:" though you are called on to watch and resist the foe, God Himself must really do all in and through you. The same God who begins must Himself complete the work. The Greek for "stablish" so as to be "sted fast in the faith," v. 9 is the same as "strengthen," Luke, 22, 32. Peter has in mind Christ's charge, "When thou art converted strengthen thy brethren." His exhortation accords with his name Peter, "Thou art Peter, and upon this rock I will build my church." "Stablish," so as not to waver. "Strengthen" with might in the inner man by Hu Spirit, against the foe. 11. To him-Emphatic. To Him and Him alone: not to ourselves. Cf. "Himself," Note, v. 10. glory and-Omitted in the oldest MSS. and versions. dominion-Greek," the might" shown in SO perfecting." &c., you, v. 10. 12. Silvanus Silas, the companion of Paul and Timothy a suitable messenger by whom to confirm, as Peter here does, Paul's doctrine of the true grace of God" in the same churches (cf. 2 Peter. 3. 16. We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connexion with Peter was plainly subsequent to that journey. as I suppose Join "faithful unto you ¡STEIGER), as I suppose." Silvanus may have stood in a close relation to the churches in Asia, perhaps having taken the oversight of them after Paul's departure, and had afterwards gone to Peter, by whom he is now sent back to them with this epistle. He did not know, by positive observation, Suranus faithfulness to them; he therefore says. Cf."faithful to you, as I suppose," from the accounts I hear; not expressing doubt. ALFORD joins "1 have written unto you," which the Greek order favours. The seeming uncertainty, thus, is not as to Silvanns faithfulness, which is strongly marked by the Grek article, but as to whether he or some other woud prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach: "By Silvanus, that faithful brother, as I expect I have written to you." [BIRKS.] briefly-Gruk, “in few (words)," as compared with the importance of the subject Hebrews, 13. 22). exhorting-not so much formally teaching doctrines, which could not be done in so "few words." testifying-bearing my testimony is confirmation (so the Greek compound verb implies of that truth which ye have already heard from Paul and Silas (1 John, 2. 27). that this-of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in these regions, was called in question probably by some; d 2 Peter, 3. 15, 16). 2 Peter, 1, 12, the present truth." viz., the grace formerly promised by the prophets, and now manifested to you. "Grace" is the key-note af Paul's doctrine which Peter now confirms (Ephesises 2. 5, 8). Their sufferings for the gospel made them to need some attestation and confirmation of the truth. that they should not fall back from it. wherein stand-The oldest MSS, read imperatively, "Stand Lit., "into which (having been already admitted, ch. 1. 8, 21; 2. 7, 9, 10) stand (therein." Peter seems to have in mind Paul's words (Romans, 5. 2; 1 Corinthians, li 1). "The grace wherein we stand must be true, and our standing in it true also." [BENGEL] E STEIGER, "He began his epistle with grace ch. 1.2. he finishes it with grace, he has besprinkled the middle with grace, that in every part he might tead that the church is not saved but by grace." 13. The... at Babylon-ALFORD, BENGEL, &c., translate, She that is elected together with you in Babylon,* *

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Salutation of the Elect in Babylon.

1 PETER, V.

Peter not at Rome.

Peter's wife, whom he led about with him in his mis- Legat. ad Caium, sec. 36, and JOSEPHUs, Antiquities. sionary journeys. Cf. ch. 3. 7, "heirs together of the 15. 2. 2; 23. 12, inform us that Babylon contained a great grace of life." But why she should be called "elected many Jews in the apostolic age (whereas those at together with you in Babylon," as if there had been no Rome were comparatively few, about 8000, JOSEPHUS, Christian woman in Babylon besides, is inexplicable 17. 11); so it would naturally be visited by the apostle on this view. In English Version the sense is clear: of the circumcision. It was the head quarters of those "That portion of the whole dispersion (ch. 1. 1, Greek), or whom he had so successfully addressed on Pentecost. church of Christianized Jews, with Gentile converts, Acts, 2. 9, Jewish "Parthians... dwellers in Mesopowhich resides in Babylon." As Peter and John were tamia" (the Parthians were then masters of Mesopoclosely associated, Peter addresses the church in tamian Babylon); these he ministered to in person. John's peculiar province, Asia, and closes with "your His other hearers, the Jewish "dwellers in Cappadocia, co-elect sister church at Babylon saluteth you;" and Pontus, Asia, Phrygia, Pamphylia" he now ministers John similarly addresses the "elect lady," i.e., the to by letter. The earliest distinct authority for Peter's church in Babylon, and closes with "the children of martyrdom at Rome is Dionysius, bishop of Corinth. thine elect sister (the Asiatic church) greet thee; cf. in the latter half of the second century. The desirableIntroduction to 2 John). ERASMUS explains, "Mark ness of representing Peter and Paul, the two leading who is in the place of a son to me:" cf. Acts, 12. 12, im- apostles, as together founding the church of the meplying Peter's connexion with Mark; whence the tropolis, seems to have originated the tradition. mention of him in connexion with the church at CLEMENT of Rome (1 Epistola ad Corinthios, sec. 4, 5). Babylon, in which he laboured under Peter before he often quoted for, is really against it. He mentions went to Alexandria, is not unnatural. Papias reports Paul and Peter together, but makes it as a distinguishfrom the presbyter John (B. 3. 59), that Mark was in- ing circumstance of Paul, that he preached both in terpreter of Peter, recording in his gospel the facts the East and West, implying that Peter never was in related to him by Peter. Silvanus or Silas, had been the West. In 2 Peter, 1. 14. he says, "I must shortly substituted for John Mark, as Paul's companion, be- put off this tabernacle," implying his martyrdom was cause of Mark's temporary unfaithfulness. But now near, yet he makes no allusion to Rome, or any intenMark restored is associated with Silvanus, Paul's com- tion of his visiting it. 14. kiss of charity-Romans, panion, in Peter's esteem, as Mark was already rein- 16. 16, "an holy kiss:" the token of love to God and stated in Paul's esteem. That Mark had a spiritual the brethren. Love and holiness are inseparable. Cf. connexion with the Asiatic churches which Peter ad- the instance, Acts, 20. 37. peace-Peter's closing saludresses, and so naturally salutes them, appears from tation; as Paul's is, "Grace be with you," though he 2 Timothy, 4. 11; Colossians, 4. 10. Babylon - The accompanies it with "peace be to the brethren." Chaldean Babylon on the Euphrates. See Introduc- "Peace" (flowing from salvation) was Christ's own tion, on THE PLACE OF WRITING this epistie, in salutation after the resurrection, and from Him Peter proof that Rome is not meant as papists assert; cf. derives it. be with you all that are in Christ-The oldest LIGHTFOOT sermon. How unlikely that in a friendly MSS. omit "Jesus." In Ephesians, 6. 24, addressed to salutation the enigmatical title of Rome given in the same region, the same limitation of the salutation prophecy (John, Revelation, 17. 5), should be used! occurs, whence, perhaps, Peter here adopts it. ConBabylon was the centre from which the Asiatic disper-trast "Be with you all," Romans, 16. 24; 1 Corinthians, sion whom Peter addresses was derived. PHILO, 16. 23.

A

THE SECOND EPISTLE GENERAL OF

PETER.
INTRODUCTION.

UTHENTICITY AND GENUINENESS.-If not a gross imposture, its own internal witness is unequivocal in its favour. It has Peter's name and apostleship in its heading: not only his surname, but his original name, Simon, or Simeon, he thus, at the close of his life, reminding his readers who he originally was before his call. Again, in ch. 1. 16-18. he mentions his presence at the transfiguration, and Christ's prophecy of his death; and in ch. 3. 15, his brotherhood with Paul Again, in ch. 3. 1, the author speaks of himself as author of the former epistle: it is, moreover, addressed so as to include (but not to be restricted to) the same persons as the first, whom he presupposes to be acquainted with the writings of Paul, by that time recognised as "Scripture" (ch. 3. 15," the long-suffering of God," cf. Romans, 2 4). This necessarily implies a late date, when Paul's epistles (including Romans) already had become generally diffused and accepted as Scripture in the church. The church of the fourth century had, besides the testimony which we have of the doubts of the earlier Christians, other external evidence which we have not, and which, doubtless, under God's overruling providence, decided them on accepting it. It is hard to understand how a book palpably false (as it would be, if Peter be not the author) could have been accepted in the Canon as finally established in the councils of Laodicen, 360 A.D. (if the 59th article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the Holy Ghost (ch. 1. 21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That it must have been written in the earliest age, is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. Daille well says," God has allowed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."

Traces of acquaintance with it appear in the earliest fathers.

Hermas, Similies, 6. 4; cf. ch. 2. 13. Greek "luxury in

the day...luxuriating with their own deceivings:" and Shepherd, Vision, 3, 7, "They have left their true way" (cf. ch. 2. 15); and Vision, 4. 3. "Thou hast escaped this world" (cf. ch. 2 20). Clement of Rome, ad Corinthios, c. 7. 9, and 10, as to Noah's reaching and Lot's deliverance," the Lord making it known that He does not abandon those that trust in Him, but ap. Points those otherwise inclined to judgment" (cf. ch. 2. 5, 6, 7, 9). Irenæus, A.D. 178 ("the day of the Lord is as a thousand

Introduction

2 PETER

Introduction.

years"), and Justin Martyr, seem to allude to ch. 3. 8. Hippolytus, de Antichristo, seems to refer to ch. 1. 21, “The propheti spake not of their own private (individual ability and will, but what was (revealed) to them alone by God." The difficulty is, neither Tertullian, Cyprian, Clement of Alexandria, nor the oldest Syriac (Peschito) version (the later Syriac has it), nor the fragment known as Muratori's canon, mention it. The first writer who has expressly named it is Origen, in the third century (Homily on Joshua; also 4th Homily on Leviticus, and 18th on Numbers), who names it "Scripture," quoting ch. 1. 4; 2. 16; however (in Eusebius, Ecclesiastical History, 6. 25), he mentions that the second epistle was doubted by some Firmilian, bishop of Cappadocia, in Epistle ad Cyprian, speaks of Peter's epistles as warning us to avoid heretics (a monition which occurs in the second, not the first epistle). Now Cappadocia is one of the countries mentioned (cf. 1 Peter, L. 1, with ch. 3. 1) as addressed; and it is striking, that from Cappadocia we get the earliest decisive testimony. "Internally it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose eustody it ought to have been found." [Tregelles.]

The books disputed (Antilegomena), as distinguished from those universally recognised (homologoumena), are epistles, 2 Peter, James, 2 and 3 John, Jude, the Apoca ypse, epistle to Hebrews (cf. Eusebius, Ecclesiastical History, 3, 3, 251. The Antilspomena stand in quite a different class from the Spurious: of these there was no dispute, they were universally rejected, e.g., the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. Cyril of Jerusalem (A.D. 349) enumerates seven Catholic epistles, including 2 Peter: so also Gregory of Nazianzum (589 A.D.), and Epiphsuius, A.D. 387, The oldest Greek MSS. extant (of the fourth century) contain the Antilegomena. Jerome, de Viris Illustribus, conjectured, from a supposed difference of style between the two epistles, that Peter, being unable to write Greek, employed a different translator of his Hebrew dictation in the second epistle, and not the same as translated the first into Greek. Mark us said to have been his translator in the case of the gospel according to St. Mark; but this is all gratuitous conjecture.

Much of the same views pervade both epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (cf. ch. 3. 8-10, with 1 Peter, 4. 5); the inspiration of the prophets (cf. 1 Peter, 1. 10-12, with ch. 1. 19-21; 3. 9); the new birth by the divine word a motive to abstinence from worldly lusts (1 Peter, 1. 22.-2. 1; cf. ch. 1. 4), also 1 Peter, 29, with ch. 1. 3, both containing in the Greek the rare word "virtue" (1 Peter, 4. 17, with ch. 2, 3),

It is not strange that distinctive peculiarities of STYLE should mark each epistle, the design of both not being the same Thus the sufferings of Christ are more prominent in the first epistle, the object there being to encourage thereby Christian sufferers; the glory of the exalted Lord is more prominent in the second, the object being to communicate fuller pos ledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption. "Christ," is the one employed in the first epistle; but in the second epistle," the Lord." Hope is characteristic of the firs epistle; ful knowledge, of the second epistle. In the first epistle he puts his apostolic authority less prominently forward than in the second, wherein his design is to warn against false teachers. The same difference is observable in Paul's epistles Contrast 1 Thessalonians, 1. 1; 2 Thessalonians, 1. 1; Philippians, 1. 1, with Galatians, 1. 1; 1 Corinthians, 1.1. The reference to Paul's writings as already existing in numbers, and as then a recognised part of Scripture, implies that this epistle was written at a late date, just before Peter's death.

Striking verbal coincidences occur, ef. 1 Peter, 1. 19, end, with ch 3, 14, end; ch 1. 3, " His own." Greek, 2. 16; & 17, with 1 Peter, 3. 1, 5. The omission of the Greek article, 1 Peter, 2, 13, with ch. 1. 21; 2. 4, 5,7. Moreover, two words occur, ch. 1. is "tabernacle," ie, the body, and 15, "decease," which at once remind us of the transfiguration narrative in the gospel Both epistles refer to the deluge, and to Noah as the eighth that was saved. Though the first epistle abounds in quotations of the Old Testament, whereas the second contains noue, yet references to the Old Testament occur often (ch. 1. SI; 235 15; 3 5, 6, 10, 13). Cf. Greek, 1 Peter, 3. 21, putting away," with ch. 1. 14; 1 Peter, 1. 17, Greek, Pass the time, with ch 25 1 Peter, 4. 3, "walked in," with ch. 2. 10; 3. 3; " called you," 1 Peter, 1. 15; 2. 9; 5. 10, with ch. 1. 3.

Moreover, more verbal coincidences with the specches of Peter in Acts occur in this second, than in the first epistle. C Greek, "obtained," ch. 1 1, with Acts, i. 17; eh, 1. 6, Greek, “godliness," with Acts, 3. 12, the only passage where the term occurs, except in the pastoral epistles; and ch. 2. 9, with Acts, 10. 2, 7; ch. 2. 9, "punished," with Acts, 4. 21, the only places ⚫ where the term occurs; ch. 3. 2, the double genitive, with Acts, 5. 32; "the day of the Lord," ch. 3. 10, with Acts, 22, where only it occurs, except 1 Thessalonians, 5. 2

The testimony of Jule, 17, 18, is strong for its genuineness and inspiration, by adopting its very words, and by referring to it as received by the churches to which he, St. Jude, wrote, "Remember the words which were spoken before of the apostle of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after thar ons ungodly lusts.” Jude, therefore, must have written after 2 Peter, to which he plainly refers: not before, as Alford thanks. No less than eleven passages of Jude rest on similar statements of 2 Peter. Jude, 2, cf. ch. 1. 2; Jude, 4, cf. ch. 2. 1; Jade, 6, cf. ch. 2. 4; Jude, 7, cf. ch. 2 6; Jude, 8, ef. ch. 2. 10; Jude, 9, cf. ch. 2 11; Jude, 11, cf. ch. 2. 15; Jude, 12, cf. ch. 2. 17, Jor 16, cf, ch. 2. 18; Jude, 18, ef. ch. 2. 1, and 3. 3. Just in the same way Micah, ch. 4. 1-4, leans on the somewhat earlier pr phecy of Isaiah, whose inspiration he thereby confirms. A ford reasons that because Jude, in many of the passages sim to 2 Peter, is fuller than 2 Peter, be must be prior. This by no means follows. It is at least as likely, if not more star the briefer is the earlier, rather than the fuller. The dignity and energy of the style is quite consonant to what we abadt expect from the prompt and aident foreman of the apostles. The difference of style between 1 and 2 Peter accords with tr distinctness of the subjects and objects.

THE DATE, from what has been said, would be about 68 or 69 A.D., about a year after the first, and shortly before the destruction of Jerusalem, the typical precursor of the world's end, to which ch. 3. so solemnly calls attention, after Pas) ministry had closed (cf. Greek aorist," wrote," past time, ch. 3. 15, just before Peter's own death. It was written to sacia the same persons, and perhaps in, or about the same place, as the first. Being without salutations of individuals, and trusted to the care of no one church, or particular churches as the first is, but directed generally "to them that have b tained like precious faith with us," it took a longer time in being recognised as canonical. Had Rome been the place of t composition or publication, it could hardly have failed to have had an early acceptance-an incidental argument aga the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the o tiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocia, Pontus, &c., will addibay account for its tardy, but at last universal acceptance in the Catholic church. The former epistle, through its more dem address, was earlier in its general acceptance.

OBJECT-In ch. 3. 17, 18, the twofold design of the epistle is set forth, viz., to guard his readers against "the error” of fals teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour." The ground on which sa knowledge rests is stated, ch. 1. 12-21, viz., the inspired testimony of apostles and prophets. The danger now, as of old. Wh about to arise from faise teachers, who soon were to come among them, as Paul also (to whom reference is made, ch. 3 15, 14

Graces Flowing from the Full

2 PETER, I.

Knowledge of our God and Saviour. testified in the same region. The grand antidote is "the full knowledge of our Lord and Saviour," through which we know God the Father, partake of His nature, escape from the pollutions of the world, and have entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of the future reigning, Saviour: His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theories of the false teachers who should "deny" His Lordship and His coming again, the two very points which, as an apostle and eye witness, Peter attests (His "power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousness and filthy lusts of the flesh, whilst boasting of Christian freedom, and, worst of all, apostates from the truth. The knowledge of Christ, as being the knowledge of the way of righteousness," "the right way," is the antidote of their bad practice. Hence "the preacher of righteousness," Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust" or "unrighteous;" and Balaam is instanced as exemplifying the awful result of "unrighteousness" such as characterised the false teachers. Thus the epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; cf. ch. 8. 14, 18, with ch. 1. 2, in both "grace" and "peace" being connected with "the knowledge" of our Saviour; ef. also, ch. & 17, with 1. 4, 10, 12; and ch. 3. 18. "grow in grace and knowledge," with the fuller ch. 1. 5-8; and ch. 2. 21; and ch. 3. 13, "righteousness,” with ch. 1. 1; and ch. 3. 1, with ch. 1. 13; and ch. 3. 2, with ch. 1. 19.

The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (ch, 2. 1, 2, &c.): another proof that this epistle was written, as it professes, in the apostolic age, before the de. velopment of the Gnostic heresies in the end of the first, and the beginning of the second centuries. The description is too general to identify the heresies with any particular one of the subsequent forms of heresy, but applies generally to them all. Though altogether distinct in aim from the first epistle, yet a connexion may be traced. The neglect of the warnings to circumspection in the walk, led to the evils foretold in the second epistle. Cf. the warning against the abuse of Christian freedom, 1 Peter, 2. 16, with ch. 2. 19, "While they promise them liberty, they themselves are the servants of corruption ;" also the caution against pride, 1 Peter, 5. 5, 6, with ch. 2. 18, "they speak great swelling words of vanity."

CHAPTER I.

Ver. 1-21. ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST 1. Simon-the Greek form: in oldest MSS., "Symeon" (Hebrew, i.e., hearing, as in Acts, 15. 14. His mention of his original name, accords with the design of this second epistle, which is to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the original apostolic eyewitnesses like himself. This was not required in the first epistle. servant-"slave:" so Paul, Romans, 1. 1. to them, &c.-He addresses a wider range of readers (all believers) than in the first epistle, ch. 1., but means to include especially those addressed in the first epistle, as ch. 3. 1 proves. obtained-by grace. Applied by Peter to the receiving of the apostleship, lit., by allotment: as the Greek is. Luke, 1. 9; John. 19. 24. They did not acquire it for themselves; the Divine election is as independent of man's control, as the lot which is cast forth. like precious-equally precious" to all: to those who believe, though not having seen Christ, as well as to Peter and those who have seen Him. For it lays hold of the sanie "exceeding great and precious promises," and the same "righteousness of God our Saviour." "The common salvation...the faith once delivered unto the saints" (Jude, 3. with us-apostles and eye-witnesses (v. 18). Though putting forward his apostleship to enforce his exhortation, he with true humility puts himself as to "the faith," on a level with all other believers. The degree of faith varies in different believers; but in respect to its objects, present justification, sanctification, and future glorification, it is common alike to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption." through-Greek, "IN." Translate, as the one article to both nouns requires, "the righteousness of Him who is at once) our God and (our) Saviour." Peter, confirming Paul's testimony to the same churches, adopts Paul's inspired phraseology. The gospel plan sets forth God's righteousness, which is Christ's righteousness, in the brightest light. Faith his its sphere Is it as its peculiar element: God is in redemption "righteous," and at the same time a **Saviour:" cf. Isaiah, 45, 21, "a just God and a Saviour." 2. Grace...peace-(1 Peter, 1. 2.) through-Greck, "in:" the sphere IN which alone race and peace can be mul

tiplied. knowledge-Greek, "full knowledge." of God,
and of Jesus our Lord-the Father is here meant by
"God," but the Son in v. 1: marking how entirely one
the Father and Son are (John, 14. 7-11). The Vulgate
omits" of God and," but oldest MSS. support the words.
Still the prominent object of Peter's exhortation is "the
knowledge of Jesus our Lord” (a phrase only in Romans,
4. 24, and, only secondarily, of the Father through Him
(v. 8; ch. 2. 20, 3. 18). 3. According as-Seeing that. [AL-
FORD.] "As He hath given us ALL things (needful) for
life and godliness, (so; do you give ALL diligence," &c.
The oil and flame are given wholly of grace by God,
and "taken" by believers: their part henceforth is to
"trim their lamps" (cf. v. 3, 4, with 5, &c.). life and
godliness-Spiritual life must exist first before there
can be true godliness. Knowledge of God experiment-
ally is the first step to life (John, 17. 3. The child must
have vital breath first, and then cry to, and walk in
the ways of, his father. It is not by godliness that we
obtain life, but by life, godliness. To life stands op-
posed corruption; to godliness, lust (v. 4. called us-
v. 10-"calling" (1 Peter. 2. 9. to glory and virtue-
rather, "through (His glory." Thus English Version
reads as one oldest MS. But other oldest MSS. and
Vulgate read, "By His own (peculiar) glory and vir
tue: being the explanation of "His divine power:""
glory and moral excellency (the same attribute is given
to God in 1 Peter, 2. 9, **praises," lit., virtues) charac-
terise God's "power." "Virtue," the standing word in
heathen ethics, is found only once in l'aul (Philippians.
4. 8), and in Peter in a distinct sense from its classic
usage: it (in the heathen sense) is a term too low and
earthly for expressing the gifts of the Spirit. [TRENCH
Synonyms.1 4. Whereby-By His glory and virtue: His
glory making the "promises" to be exceeding great; His
virtue making them "precious." [BENGEL.] Precious
promises are the object of precious faith. given-the
promises themselves are a gift: for God's promises are
as sure as if they were fulfilled. by these-promises.
They are the object of faith, and even now have a
sanctifying effect on the believer, assimilating him to
God. Still more so, when they shall be fulfilled. might
-Greek, that ye MAY become partakers of the Divine
nature." even now in part; hereafter, perfectly: 1 John,
3. 2, "We shall be like Him." the divine nature-not
God's essence, but His holiness, including His "glory"
and "virtue," v. 3: the opposite to "corruption through
lust." Sanctification is the imparting to us of Gol
Himself by the Holy Spirit in the soul. We by faith

Exhortation to Make their

2 PETER, I.

Calling and Election Sure. partake also of the material nature of Jesus (Ephe- | us not unfruitful in respect to it. It is through doing sians, 5. 30. The "Divine power" enables us to be par- His will, and so becoming like Him, that we grow in takers of "the Divine nature." escaped the corruption- knowing Him (John, 7. 17). 9. But - Greek, "For." which involves in, and with itself, destruction at last of Confirming the need of these graces (s. 6-8) by the fatal soul and body: on "escaped" as from a condemned consequences of the want of them. he that lacketh-cell, cf. ch. 2. 18-20; Genesis, 19. 17; Colossians, 1. 13. Greek," he to whom these are not present." blind-as through-Greck, "IN." "The corruption in the world" to the spiritual realities of the unseen world. and canhas its seat, not so much in the surrounding elements, not see afar off-Explanatory of "blind." He closes his as in the "lust" or concupiscence of men's hearts. 5. eyes (Greek) as unable to see distant objects rÉZ, And besides this-rather, "And for this very reason," heavenly things), and fixing his gaze on present and viz., "seeing that His divine power hath given unto us earthly things which alone he can see. Perhaps a deall things that pertain to life and godliness" (v. 3). giv-gree of wilfulness in the blindness is implied in the ing-lit., introducing, side by side with God's gift, on your part "diligence." Cf. an instance, v. 10; ch. 3. 14; 2 Corinthians, 7. 11. all-all possible, add-lit.." minister additionally," or abundantly (cf. Greck, 2 Corinthians, 9. 10): said properly of the one who supplied all the equipments of a chorus. So accordingly. "there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (v. 11). to-complished cleansing of believers at their new birth is Greek, “IN:" in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," v. 3) is presupposed as the gift of God (v. 3; Ephesians, 2. 8), and is not required to be ministered by us: in its exercise, virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping-stone to the succeeding grace; and the latter in turn qualifies and completes the former. Faith leads the band: love brings up the rear. [BENGEL.] The fruits of faith specified are seven, the perfect number. virtue-moral excellency: manly strenuous energy, answering to the virtue (energetic excellency) of God. and to-Greek, "IN:"" and in (the exercise of your virtue knowledge," viz., practical discrimination of good and evil: intelligent appreciation of what is the will of God in each detail of practice. 6. Greck, "And in your knowledge self-control." In the exercise of Christian knowledge or discernment of God's will. let there be the practical fruit of self-control as to one's lusts and passions. In continence weakens the mind: continence, or self-control, removes weakness and imparts strength. [BENGEL.) "And in your self-control patient endurance" amidst sufferings, so much dwelt on in the first epistle, ch. 2., 3., and 4. "And in your patient endurance godliness" it is not to be mere stoical endurance, but united to [and flowing from] God-trusting. [ALFORD.] 7. "And in your godliness brotherly kindness." not suffering your godliness to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous. ALFORD.] Your natural affection and brotherly kindness are to be sanctified by godliness. "And in your brotherly kindness love," viz., to all men, even to enemies, in thought, word, and deed. From brotherly kindness we are to go forward to love. Cf. 1 Thessalonians, 3. 12, "Love one toward another brotherly kindness), and toward all men" (charity). So charity completes the choir of graces in Colossians, 3. 14. In a retrograde order, he who has love will exercise brotherly kindness; he who has brotherly kindness will feel godliness needful; the godly will mix nothing stoical with his patience; to the patient, temperance is easy; the temperate weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue. [BENGEL. 8. be-Greek, "subsist," .e., supposing these things to have an actual subsistence in you: "be" would express the mere matter of fact being (Acts, 16, 20). abound-more than in others: so the Greek. make-render," "constitute you," habitually, by the very fact of possessing these graces. barren-"inactive." and, as a field lying fallow and unworked (Greek), so barren and useless. unfruitful in-mather. "...in respect to," &c. "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes

Greck, "closing the eyes," which constitutes its culpa-
bility; hating and rebelling against the light shining
around him. forgotten - Greek, "contracted forget-
fulness," wilful and culpable obliviousness. that be
was purged-The continually present sense of one's sa
having been once for all forgiven, is the strongest stin u-
lus to every grace (Psalm 130. 4). This once for all ac
taught symbolically by Christ, John, 13. 10, Greek, “He
that has been bathed once for all) needeta not save to
rash his feet of the soils contracted in the daily walk.
but is clean every whit (in Christ our righteousness'."
"Once purged (with Christ's blood), we should have
no more consciousness of sin" (as condemning us, He
brews, 10 2, because of God's promise. Baptism is the
sacramental pledge of this. 10 Wherefore-Seeing the
blessed consequence of having, and the evil effects of
not having, these graces (v. 8, 9). the rather-the more
earnestly. brethren-marking that it is affection fa
them, which constrains him so earnestly to urge them.
No where else does he so address them, which makes
his calling them so here the more emphatical. gived.
gence-The Greek aorist implies one life-long effort
[ALFORD.] to make-Greek middle voice: to make so
far as it depends on you; to do your part towards
making. "To make" absolutely and finally is God's
part, and would be in the Active. your calling and elec
tion sure-by "ministering additionally in pour faith
virtue, and in your virtue knowledge," &c. God mast
work all these graces in us, yet not so that we should
be mere machines, but willing instruments in His
hands in making His election of us "secure." The en-
suring of our election is spoken of not in respect to
God, whose counsel is stedfast and everlasting, but in
respect to our part. There is no uncertainty on His
part, but on ours the only security is our faith in His
promise and the fruits of the Spirit (r. 5-7, 11). Peter
subjoins election to calling, because the calling is the
effect and proof of God's election, which goes before and
is the main thing (Romans, 8. 28, 30, 33, where God's
"elect" are those "predestinated," and election is "Hi
purpose," according to which He called" them. We
know His calling before His election, therefore called
is put first. fall-Greek, "stumble and fall finally
(Romans, 11. 11). Metaphor from one stumbling in
race (1 Corinthians, 9. 24). 11. an-rather as Gre
the entrance" which ye look for. ministered-the same
verb as in v. 5. Minister in your faith virtue and the
other graces, so shall there be ministered to you thêj
entrance into that heaven where these graces shine
most brightly. The reward of grace hereafter shall
correspond to the work of grace here. abundant
Greek, "richly." It answers to" abound." . &. If these
graces abound in you, you shall have your entrance inte
heaven not merely "scarcely (as he had said, 1 Peter,
4. 18), nor "so as by fire." like one escaping with
after having lost all his goods, but in triumph without

stumbling and falling." 12. Wherefore-as these graces are so necessary to your abundant entrance into Christ's kingdom (v. 10, 11). I will not be neglige The oldest MSS. read." I will be about always to put you in remembrance" (an accumulated future: I wal regard you as always needing to be reminded: f

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