Confirmation of the Prophetical 2 PETER, I. Word by the Transfiguration. a more will endeavour," v. 15. "I will be sure always to re- | Greek): THAT great ONE's majesty. 17. received...honour mind you." [ALFORD.] "Always:" implying the in the voice that spake to Him. glory-in the light reason why he writes the second epistle so soon after which shone round Him. came-Greek, "was borne:" the first. He feels there is likely to be more and more the same phrase occurs only in 1 Peter, 1. 13: one of need of admonition on account of the increasing cor- several instances showing that the argument against ruption (ch. 2. 1, 2). in the present truth-the gospel-truth the authenticity of this second epistle, from its disnow present with you: formerly promised to Old Tes- similarity of style as compared with 1 Peter, is not well tament believers as about to be, now in the New Testa- founded. such a voice-as he proceeds to describe. ment actually present with, and in, believers, so that from the excellent glory-rather as Greek, "BY (i.e., they are "established" in it as a "present" reality. Its uttered by) the magnificent glory" (ie., by God: as His importance renders frequent monitions never super- glorious manifested presence is often called by the fluous: cf. Paul's similar apology, Romans, 15. 14, 15. Hebrews "the Glory," cf. "His Excellency," Deutero13. Yea-Greek, "But, though "you know" the truth nomy, 33. 26; Psalm 21. 5). in whom-Greek," in regard (v. 12). this tabernacle-soon to be taken down (2 Co to whom" (accusative); but Matthew, 17. 6, "in whom" rinthians, 5. 1): I therefore need to make the most of my (dative) centres and rests my good pleasure. Peter also short time for the good of Christ's church. The zeal of omits, as not required by his purpose, "hear Him," Satan against it, the more intense as his time is short, showing his independence in his inspired testimony. I ought to stimulate Christians on the same ground. by am-Greek aorist, past time, "My good pleasure rested -Greek, "IN" (cf. ch. 3. 1). 14. shortly I must put off from eternity." 18. we-Emphatical: we, James and Greek," the putting off (as a garment) of my tabernacle John, as well as myself. which came-rather as Greek, is speedy:" implying a soon approaching, and also a we heard borne from heaven." holy mount-as the sudden death (as a violent death is). Christ's words, transfiguration mount came to be regarded, on account John, 21. 18, 19, "When thou art old," &c., were the of the manifestation of Christ's divine glory there. 19. ground of his knowing," now that he was old, that and-and so, viz., by this sample of Christ's glory in His his foretold martyrdom was near. Cf. as to Paul, humiliation (John, 1. 14), and earnest of His coming 2 Ti. 4. 6. Though a violent death, he calls it a "de- glory in His exaltation. We all believers. parture" (Greek for "decease," v. 15). cf. Acts, 7. 60. sure-rather as Greek, "we have the word of prophecy 15. endeavour-"use my diligence:" the same Greek more sure" (confirmed). Previously we knew its sureword as in v. 10: this is the field in which my diligence ness by faith, but, through that visible specimen of its has scope. Peter thus fulfils Christ's charge, "Feed my hereafter entire fulfilment, assurance is made doubly sheep." decease-"departure." The very word (ex- sure. Prophecy assures us that Christ's sufferings, odus) used in the transfiguration, Moses and Elias now past, are to be followed by Christ's glory, still fuconversing about Christ's decease (found no where else ture: the transfiguration gives us a pledge to make in the New Testament, but He. 11. 22, "the departing our faith still stronger, that "the day" of His glory of Israel" out of Egypt, to which the saints' deliverance will "dawn" ere long. He does not mean to say that from the present bondage of corruption answers)."the word of prophecy," or Scripture, is surer than the "Tabernacle" is another term found here as well as voice of God heard at the transfiguration, as English there (Luke, 9. 31, 33): an undesigned coincidence con- Version; for this is plainly not the fact. The fulfilment firming Peter's authorship of this epistle. that ye may of prophecy so far in Christ's history makes us the surer be able-by the help of this written epistle; and per- of what is yet to be fulfilled, His consummated glory. haps also of St. Mark's gospel, which Peter superin- The word was the "lamp (Greek for 'light,' heeded" by tended. always-Greek, "on each occasion:" as often Old Testament believers, until a gleam of the "dayas occasion may require. to have...in remembrance- dawn" was given at Christ's first coming, and especially Greek," to exercise remembrance of." Not merely "to in His transfiguration. So the word is a lamp to us remember," as sometimes we do, things we care not still, until "the day" burst forth fully at the second about; but "have them in (earnest) remembrance," as coming of "the Sun of righteousness." The day, when momentous and precious truths. 16. For-Reason why it dawns upon you, makes sure the fact that you saw be is so earnest that the remembrance of these things correctly, though indistinctly, the objects revealed by should be continued after his death. followed-out in the lamp. whereunto-to which word of prophecy, pridetail. cunningly devised-Greek, "devised by (man's) marily the Old Testament in Peter's day; but now also wisdom" as distinguished from what the Holy Ghost in our day the New Testament, which, though brighter teaches (cf. 1 Corinthians, 3. 13). But cf. also ch. 2. 3, than the Old Testament (cf. 1 John, 2. 8, end), is but a "feigned words." fables-as the heathen mythologies, lamp even still as compared with the brightness of the and the subsequent Gnostic "fables and genealogies," eternal day (cf. ch. 3. 2). Oral teachings and traditions of which the germs already existed in the junction of of ministers are to be tested by the written word (Acts, Judaism with Oriental philosophy in Asia Minor. A 17. 11). dark-the Greek implies squalid, having neither precautionary protest of the Spirit against the rational-water nor light: such spiritually is the world without, istic theory of the gospel history being myth. when we made known unto you-not that Peter himself had personally taught the churches in Pontus, Galatia, &c.; but he was one of the apostles whose testimony was borne to them, and to the church in general, to whom this epistle is addressed (ch. 1. 1, including, but not restricted, as 1 Peter, to the churches in Pontus, &c.). power the opposite of "fables:" cf. the contrast of word" and "power," 1 Corinthians, 4. 20. A specimen of His power was given at the transfiguration; also of His " coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (ch. 3. 4): I, James, and John, saw with our own eyes a mysterious sample of His coming glory. were-Greek," were made." eyewitnesses-As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, viz., at the transfiguration. his Emphatical (cf. and the smaller world (microcosm) within, the heart in its natural state. Cf. the "dry places," Luke, 11. 24 viz., unwatered by the Spirit), through which the unclean spirit goeth. dawn-bursting through the darkness. day-star-Greek," the morning star," as Revela tion, 22. 16. The Lord Jesus. in your hearts-Christ's arising in the heart by His Spirit giving full assurance. creates spiritually full day in the heart, the means to which is prayerfully giving heed to the word. This is associated with the coming of the day of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspeakable glory and felt presence, until He shall come (Malachi, 4. 2). Isaiah, 66. 14, 15, "When you see this, your heart shall rejoice... For, behold, the Lord will come." However, TREGELLES' punctuation is best, "Whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morn What Inspiration is. Stealthy Rise of False Teachers. 2 PETER, IL ing star arisen) in your hearts." For the day has al- | churches. ready dawned in the heart of believers; what they wait for is. its visible manifestation at Christ's coming. 20. Forasmuch as ye know this" (1 Peter, 1. 18). first -the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of. is-Greek, not the simple verb to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired; interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as 1 Peter, 1. 10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add. "But holy men...spake (and afterwards wrote)...moved by the Holy Ghost:" a reason why ye should "give" all "heed" to it. The parallelism to v. 16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by human wisdom," contrasted with "we were eyewitnesses of His majesty," &c., as attested by the "voice from God," The words of the prophetical (and so of all) Scripture-writers were not mere words of the individuals, and therefore to be interpreted by them, but of "the Holy Ghost" by whom they were "moved." "Private" is explained, v. 21, "by the will of man" (viz., the individual writer). In a secondary sense the text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its readers (any more than by its writers) by their mere private human powers, but by the teaching of the Holy Ghost (John, 16. 14). "He who is the author of Scripture is its supreme inter-flood upon the world," v. 6. Man brings upon himself preter." [GERHARD.] ALFORD translates, "Springs not out of human interpretation," i.e., is not a prognostication made by a man, knowing what he means when he utters it, but, &c. (John, 11. 49-52). Rightly: except that the verb is rather, Doth become, or prove to be. It not being of private interpretation, you must give heed" to it, looking for the Spirit's illumination "in your hearts" (cf. Notes, v. 19). 21. came not in old time -rather, was never at any time borne" (to us). by the will of man-alone. Jeremiah, 23. 26, "prophets of the deceit of their own heart." Cf. ch. 3. 5," willingly." holy-One oldest MS. has, "men FROM God:" the emissaries from God "Holy," if read, will mean because they had the Holy Spirit. moved - Greek, "borne" | (along) as by a mighty wind: Acts, 2. 2, “rushing (the same Greek) wind:" rapt out of themselves: still not in fanatical excitement (1 Corinthians, 14. 32). The Hebrew nabi, "prophet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but God's. "Man of the Spirit" (Margin, Hoses, 9. 7). "Thou testifiedst by thy spirit in thy prophets." "Seer," on the other hand, refers to the mode of receiving the communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "Borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired peninen, whether of the New or Old Testament (ch. 3. 2). CHALTER II. Ver. 1-22. FALSE TEACHERS TO ARISE: THEIR BAD PRACTICES AND SURE DESTRUCTION FROM WHICH THE GODLY SHALL BE DELIVERED, AS LOT WAS. 1. But In contrast to the prophets "moved by the Holy Ghost" (ch. 1. 21). also-as well as the true prophets ch. 1. 19-21). Paul had already testified the entrance of false prophets into the same among the people-Israel: he is writing to believing Israelites primarily Note, 1 Peter, 1 1. Such a "false prophet' was Balaam. 16. there shall be-already symptoms of the evil were appearing (v. 9-27, Jude, 4-13). false teachers-teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (ch. 3. 2). who-such as (lit, "the which") shall. privily-not at first openly and directly, but by the way, bringing in error by the side of the true doctrine (so the Greck): Rome objects, Protestants cannot point out the exact date of the beginnings of the false doctrines superadded to the original truth; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude, 4). damnable-lit., "of destruction:" entailing destruction (Philippians. 3. 19, on all who follow them. heresies-self-chosen doctrines, not emanating from God (cf. "will-worship," Colossians, ?. 23). even-going even to such a length as to deny both in teaching and practice. Peter knew, by bitter repentance, what a fearful thing it is to deny the Lord (Luke, 22. 61, 62). denying - Him whom, above all others, they ought to confess. Lord-"Master and Owner" (Greek), cf. Jude, 4, Greek, Whom the trus doctrine teaches to be their OWNER by right of purchase. Lit.,"denying Him who bought them (that He should be thereby their Master. bought theneven the ungodly were bought by His "precious blood." It shall be their bitterest self-reproach hell, that, as far as Christ's redemption was concerned. they might have been saved. The denial of His pro pitiatory sacrifice is included in the meaning (cf. 1John, 4. 3. bring upon themselves-cf. "God bringing in Lif the vengeance which God brings upon him. swif swiftly descending: as the Lord's coming shall be swif and sudden. As the ground swallowed up Korah an Dathan, and "they went down quick into the pit." CL Jude, 11, which is akin to this passage. 2. follow-qui so the Greek. pernicious ways-The oldest MSS._abd Vulgate read, "licentiousness" (Jude, 4). False doctrine and immoral practice generally go together (v. 18, 19). by reason of whom-" on account of whom, viz., the followers of the false teachers. the way truth shall be evil spoken of-"blasphemed" by tho without, who shall lay on Christianity itself Us blame of its professors' evil practice. Contrast 1 Peter 2. 12. 3. through-Greek, "IN covetousness" as thei element (v. 14, end). Contrast 2 Corinthians, 11. S 12. 17. of a long time-in God's eternal purpose. "E fore of old ordained to condemnation" (Jude, 4 lingereth not-though sinners think it lingers. "L not idle." damnation-Greek, "destruction" (Note, k Personified. slumbereth not-though sinners stum 4. if-The apodosis or consequent member of the sentence is not expressed, but is virtually contained in v. 9. If God in past time has punished the unise and saved His people, He will be sure to do so als in our days (cf. end of v. 3. angels-the highest intelligent creatures (cf. with this verse Jude, 6, 7 not spared when they sinned. hell-Greck, “Tartarca no where else in New Testament or LXX.: equivale to the usual Greek, Geenna. Not inconsistent vi 1 Peter, 5.8; for though their final doom is hell, yet is a time they are permitted to roam beyond it is darkness of this world." Slaves of Tartarus cala. "the abyss," or "deep," Luke, 8. 31; "the bolt m pit," Revelation, 9. 11) may also come upon ear Step by step they are given to Tartarus, until at si they shall be wholly bound to it. delivered-alt judge delivers the condemned prisoner to the of (Revelation, 20. 2). into chains-(Jude, & The clest MSS. read, "dens." as ALFORD translates: the fees however, may, in Hellenistic Greek, mean chains,” là Jude expresses it. They are "reserved' unte lalis Doom of the Unclean and of 2 PETER, II. Blasphemers against Dignities, &c. "mist of darkness" as their final "judgment" or doom, rupted, in their own corruption. Jude. 10, "naturaland meanwhile their exclusion from the light of heavenly...corrupt themselves," and so destroy themselves; for is begun. So the ungodly were considered as virtually one and the same Greek word expresses corruption, the "in prison," though at large on the earth, from the seed, and destruction, the developed fruit). speak evil moment that God's sentence went forth, though not of-Greek," in the case of things which they understand executed till 120 years after. 5. eighth-i.e., Noah, and not." Ci. the same presumption, the parent of subseseven others. Contrasted with the densely peopled quent Gnostic error, producing an opposite, though "world of the ungodly." preacher-not only "right- kindred, error, "the worshipping of good angels:" eous" himself (cf. v. 8), but also "a preacher of right- Colossians, 2. 18, "intruding into those things which eousness:" adduced by Peter against the licentiousness he hath not seen." 13. receive-shall carry off as their of the false teachers (v. 2) who have no prospect before due." reward of-i.e., for their "unrighteousness." them but destruction, even as it overtook the ungodly [ALFORD.] Perhaps it is implied, unrighteousness world in Noah's days. 6. with "To overthrow." shall be its own reward or punishment. "Wages of [ALFORD.] ensample-" of (the fate that should befall) unrighteousness" (v. 15) has a different sense, viz., the those who in after time should live ungodly." Cf. earthly gain to be gotten by "unrighteousness." in the Jude, 7, "set forth for an example." 7. just right- day time-translate as Greek, "counting the luxury eous. filthy conversation-lit.," behaviour in licentious- which is in the day time (not restricted to night, as ordiness" (Genesis, 19. 5. the wicked-Greek, "lawless:" nary revelling. Or as Vulgate, CALVIN, &c., the who set at defiance the laws of nature, as well as man luxury which is but for a day:' so Hebrews, 11. 25, the and God. The Lord reminds us of Lot's faithfulness, pleasures of sin for a season and 12. 16. Esau) to but not of his sin in the cave: so in Rahab's case. be pleasure," i.e., to be their chief good and highest 8. vexed-Greek," tormented." 9. knoweth how-He is enjoyment. Spots in themselves. blemishes-disat no loss for means, even when men see no escape. graces: bringing blame (so the Greek) on the church and out of-not actually from. temptations-trials. to be on Christianity itself. sporting themselves - Greek, punished-Greek, "being punished:" as the fallen angels "luxuriating." with Greek," IN." deceivings - or (v. 4, actually under sentence, and awaiting its final else passively, "deceits:" luxuries gotten by deceit. Ct. execution. Sin is already its own penalty; hell will be Matthew, 13. 22, Deceitfulness of riches;" Ephesians, its full development. 10. chiefly-they especially will 4. 22, " Deceitful lusts." Whilst deceiving others, they be punished (Jude, 8). after following after. lust are deceived themselves. Cf. with English Version, of uncleanness-defilement: "hankering after polluting Philippians, 3. 19. "Whose glory is in their shame." and unlawful use of the flesh." [ALFORD.] govern- Their own" stands in opposition to "you" "Whilst meut-Greek, "lordship," "dominion" (Jude, 8). Pre- partaking of the love-feast (cf. Jude, 12) with you." they sumptuous-Greek, "Darers." Self-will begets pre- are at the same time "luxuriating in their own deceivsumption. Presumptuously daring. are not afraid-ings," or "deceits" (to which latter clause answers though they are so insignificant in might: Greek, Jude, 12, end: Peter presents the positive side, "they "tremble not" (Jude, 8, end). speak evil of-Greek, luxuriate in their own deceivings;" Jude. the negative, "blaspheme." dignities-Greek, "glories." 11. which "feeding themselves without fear.") But several of are- though they are. greater than these blas- the oldest MSS., Vulgate, Syriac, and Sahidic Versions phemers. Jude instances Michael, against them-read (as Jude), "In their own love feasts!" "their own" against "dignities," as for instance, the fallen angels: will then imply that they pervert the love-feasts so as once exalted, and still retaining traces of their former to make them subserve their own self-indulgent purpower and glory. railing accusation - Greek, "blas-poses. 14. full of adultery-lit., "full of an adulteress," pheming judgment" (Jude, 9). before the Lord-in the as though they carried about adulteresses always presence of the Lord, the Judge, in reverence, they dwelling in their eyes: the eye being the avenue of lust. abstain from judgment. [BENGEL.] Judgment be- [HORNEIUS.] BENGEL makes the adulteress who fills longs to God, not the angels. How great is the dignity their eyes, to be "alluring desire." that cannot cease of the saints who, as Christ's assessors, shall hereafter "that cannot be made to cease from sin." beguiling judge angels! Meanwhile, railing judgments, though "laying baits for." unstable-not firmly established spoken with truth, against dignities, as being uttered in faith and piety. heart-not only the eyes, which are irreverently, are of the nature of "blasphemies" the channel, but the heart, the fountain head of lust. (Greek: 1 Corinthians, 4. 4, 5). If superior angels dare Job, 31. 7. Mine heart walked after mine eyes." covetnot, as being in the presence of God, the Judge, speak ous practices-The oldest MSS. read singular," covetousevil even of the bad angels, how awful the presump ness." cursed children-rather as Greek,"children of tion of those who speak evil blasphemously of good curse," i.e., devoted to the curse. Cursing and covet"dignities." 2 Samuel, 16, 7, 8, Shimei; Numbers, 16. ousness, as in Balaam's case, often go together: the 2, 3, Korah, &c., referred to also in Jude, 11; Numbers, curse he designed for Israel, fell on Israel's foes and 12. 8. "Were ye (Aaron and Miriam) not afraid to on himself. True believers bless, and curse not, and speak evil of my servant Moses?' The angels who so are blessed. 15. have-Some of the seducers are sinned still retain the indelible impress of majesty. spoken of as already come, others as yet to come. Satan is still "a strong man:" "prince of this world," following-out: so the Greek. the way-(Numbers, 22. and under him are "principalities, powers, rulers of 23, 32; Isaiah, 56. 11.) son of Bosor-the same as Beor the darkness of this world." We are to avoid irrever- (Numbers, 22. 6). This form was adopted, perhaps, beence in regard to them, not on their account, but on cause the kindred word Basar means flesh; and account of God. A warning to those who use Satan's Balaam is justly termed son of carnality, as covetous. name irreverently and in blasphemy. "When the and the enticer of Israel to lust. loved the wages of ungodly curseth Satan, he curseth his own soul." 12. unrighteousness-and therefore wished (in order to gain (Jude, 10, 19.) But-In contrast to the "angels." v. 11. them from Balak) to curse Israel whom God had brute-Greek, "irrational." In contrast to angels that blessed, and at last gave the hellish counsel, that the "excel in strength." beasts - Greek, "animals" (cf. only way to bring God's curse on Israel was to entice Psalm 49. 20). natural-Transposed in the oldest MSS., them to fleshly lust and idolatry, which often go to"Born natural," i.e., born naturally so: being in their gether. 16. was rebuked-Greek, "had a rebuke," or very nature (ie., naturally) as such (irrational animals), conviction; an exposure of his specious wickedness on born to be taken and destroyed (Greek, "unto capture his being tested (the root verb of the Greek noun and destruction," or corruption, Note, Galatians, 6 8: means to convict on testing!. his-Greek, "his own:" cf. end of this verse, "shall perish, lit., shall be cor- his own beast convicted him of his own iniquity, ass Balaam's Reproof by the Ass. 2 PETER, III. Sureness of Christ's Coming. a second epistle I write." Therefore he had lately lit., "beast of burden:" the ass was the ordinary IN THE KNOWLEDGE OF CHRIST. 1. now-" This now animal used in riding in Palestine. dumb Greek, "voiceless-speaking in man's voice:" marking the marvellous nature of the miracle. forbade lit., "hindered." It was not the words of the ass (for it merely deprecated his beating it), but the miraculous fact of its speaking at all, which withstood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly the ass, and directly the angel, rebuked his worse than asinine obstinacy: the ass turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain; thus the ass, in act, forbade his madness. How awful a contrast-a dumb beast forbidding an inspired prophet! 17. (Jude, 12, 13.) wells "clouds" in Jude: both promising (cf. v. 19) water, but yielding none: so their "great swelling words" are found on trial to be but" vanity" (v. 18). clouds-The oldest MSS. and versions read, "'mists,” dark, and not transparent and bright as "clouds" often are, whence the latter term is applied sometimes to the saints: fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude, 12, where it is appropriate. "clouds ...without water" (promising what they do not perform); but not here," mists driven along by a tempest." mist-blackness: "the chilling horror accompanying darkness." [BENGEL.] 18, allure-Greek, "lay baits for." through-Greek, "IN" the lusts of the flesh being the element IN which they lay their baits. much wantonness Greek, "by licentiousness" the bait which they lay. clean escaped — Greek, “really." &c. But the oldest MSS. and Vulgate read, "scarcely." or "for but a little time:" scarcely have they escaped from them who live in error (the ungodly world), when they are allured by these seducers into sin again (v. 20). 19. promise...liberty-(Christian) these promises are instances of their "great swelling words" (v. 18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1 Peter, 2, 16, Note; cf. ch. 3. 16; Romans, 6, 16-22; 8, 15, 21; Galatians, 5. 1, 13; cf. John, 8.34. corruption-Note, v. 12, "destroyed...perish...corruption." of whom-" by whatever... by the same, &c." 20. after they-the seducers "themselves" have escaped (v. 19; Note, Hebrews, 6, 46). poliations-which bring "corruption" (v. 19). through — Greek, "IN." knowledge-Greek, "full and accurate knowledge." the Lord and Saviour Jesus Christ-solemnly expressing in full the great and gracious One from whom they fall. lattering as Saviour and King being given to the fathers end is worse...than the beginning - Peter remembers Christ's words. "Worse" stands opposed to "better" (v. 21). 21. the way of righteousness" the way of truth" (v. 2). Christian doctrine, and "the knowledge of the Lord and Saviour." turn-back again: so the Greek. from the holy commandment-the gospel which enjoins holiness: in opposition to their corruption. "Holy," not that it makes holy, but because it ought to be kept inviolate. [TITTMANN.] delivered-once for all: admitting no turning back. 22. But-You need not wonder at the event; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (v. 18) have escaped from their filthy folly. when they again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live in error" (v. 18). Peter often quoted Proverbs in his first epistle (1. 7; 2. 17; 4. 8. 18) another proof that both epistles come from the same writer. CHAPTER III. Ver. 1-18. SURENESS OF CHRIST'S COMING, AND ITS ACCOMPANIMENTS, DECLARED IN OPPOSITION TO SCOFFERS ABOUT TO ARISE. GOD'S LONG-SUFFER ING A MOTIVE TO REPENTANCE, AS PAUL'S EPISTLES SET FORTH: CONCLUDING EXHORTATION TO GROWTH tinue. down to the present time, all things continue, and 1 Refutation of the Scoffers. 2 PETER, III, Burning of the Heavens and Earth. number of those appointed to "salvation” (v. 15) shall be completed. to us-ward-The oldest MSS., Vulgate, Syriac, &c., read, "towards YOU." any-not desiring that any, yea, even that the scoffers, should perish, which would be the result if He did not give space for repentance. come-go and be received to repentance: the Greek implies, there is room for their being received to repentance (cf. Greek, Mark, 2. 2; John, 8. 37). 10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. FABER argues from this that the millennium, &c., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the whole series of events, beginning with the pre-millennial advent. and ending with the destruction of the wicked, and final conflagration, and general judgment (which last intervenes between the conflagration and the renovation of the earth. will-Emphatical. But (in spite of the mockers, and notwithstanding the delay) come and be present the day of the Lord SHALL. as a thief-Peter remembers and repeats His Lord's image (Luke, 12. 39, 41) used in the conversation in which he took a part: so also Paul (1 Thessalonians, 5. 2) and John (Revelation, 3. 3; 16. 15). the heavens-which the scoffers say shall "continue" as they are (v. 4; Matthew, 24. 35; Revelation, 21. 1). with a great noise-with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame. elements-the component materials of the world. (WAHL.] However, as "the works" in the earth are mentioned separately from "the earth," so it is likely by elements," mentioned after the heavens," are meant "the works therein," viz., the sun, moon, and stars (as Theophilus of Antioch, p. 22, 148, 228; and Justin Martyr, Apology, 2. 44, use the word "elements"): these, as at creation, so in the destruction of the world, are mentioned. [BENGEL.] But as "elements" is not so used in Scripture Greek, heavens," including the heavenly bodies; it clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c. melt-be dissolved, as in v. 11. the works...therein-of nature and of art. 11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God. then-Some oldest MSS. substitute "thus" for "then:" a happy refutation of the "thus" of the scoffers, v. 4 (English Version, AS they were," Greek, "thus"). shall be Greek, “are being (in God's appointment, soon to be fulfilled) dissolved;" the present tense implying the certainty as though it were actually present, what manner of men -Exclamatory. How watchful, prayerful, zealous! to be-not the mere Greek substantive verb of existence (einai), but (huparchein) denoting a state or condition in which one is supposed to be. [TITTMANN,] What holy men ye ought to be found to be, when the event comes! This is "the holy commandment" mentioned in v. 2. conversation...godliness-Greek plural: Behaviours (towards inen), godlinesses (or pieties towards God) in their manifold modes of manifestation. 12. hasting unto - with the utmost eagerness desiring [WAHL), praying for, and contemplating, the coming Saviour as at hand. The Greek may mean "hastening (ie., urging onward [ALFORD]) the day of God:" not that God's eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, further. ing the preaching of the gospel for a witness to all na tions, and bringing in those whom "the long-suffering of God" waits to save, we hasten the coming of the day of God. The Greek verb is always in New Testament used as Neuter (as English Version here), not Active; but the LXX. use it actively. Christ says, "Surely I come quickly. Amen." Our part is to speed forward this consummation by praying. "Even so, heavens (sky) and earth have been FROM OF OLD, how unlikely then that they should not continue so. But, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the "scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (v. 13). earth standing out of Greek, "consisting of." i.e., "formed out of the water." The waters under the firmament were at creation gathered together into one place, and the dry land emerged out of, and above them. in- rather, "by means of the water," as a great instrument (along with fire) in the changes wrought on the earth's surface to prepare it for man. Held together BY the water. The earth arose out of the water by the efficacy of the water itself. [TITTMANN.] 6. Whereby-Greek, "By which" (plural). By means of which heavens and earth (in respect to the WATERS which flowed together from both the then-world perished (i.e., in respect to its occupants, men and animals, and its then existing order: not was annihilated; for in the flood "the fountains of the great deep were broken up" from the earth (1.) below, and "the windows of heaven" (2.) above "were opened." The earth was deluged by that water out of which it had originally risen. 7. (Cf. Job, 28. 5. end.) which are now-"the postdiluvian visible world." In contrast to "that then was," v. 6. the same - Other oldest MSS. read, "His" (God's. kept in store-Greek, "treasured up." reserved" kept." It is only God's constantly watchful providence which holds together the present state of things till His time for ending it. 8. be not ignorant-as those scoffers are (v. 5). Besides the refutation of them (v. 5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers), God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-perhaps it refers to the component materials of "the suffering." this one thing-as the consideration of chief importance (Luke, 10. 42). one day...thousand yearsPsalm 90. 4: Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in v. 9 it is said, "He is not slack," i.e.."slow" He has always the power to fulfil His "promise." thousand years as one day-no delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's Leonologe (eternal-ages measurer) differs wholly from man's horologe (hour glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (Psalm 90. 4." In thy sight"), silence all man's objections on the ground of his incapability of understanding this. [BENGEL] 9. slack-slow, tardy, late; exceeding the due time, as though that time were already come. Hebrews. 10. 37, "Will not tarry." is promise-which the scoffers cavil at. Ver. 4. "Where is the promise!" It shall be surely fulfilled according to His promise" (v. 13). some-the scoffers." count-His promise to be the result of "slackess" (tardiness). long-suffering-waiting until the full |