Bibelkommentare

INTRODUCTION

AUTHENTICITY AND GENUINENESS.--If not a gross imposture, its own internal witness is unequivocal in its favor. 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

2Pe 1:16-18,

he mentions his presence at the Transfiguration, and Christ's prophecy of his death! and in

2Pe 3:15,

his brotherhood with Paul. Again, in

2Pe 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 recognized as "Scripture"

(2Pe 3:15,

"the long-suffering of God," compare

Ro 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, caused them to accept 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 Laodicea, A.D. 360 (if the fifty-ninth 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

(2Pe 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 [Similitudes, 6.4] (compare

2Pe 2:13),

Greek, "luxury in the day . . . luxuriating with their own deceivings"; and [Shepherd, Vision 3.7], "They have left their true way" (compare

2Pe 2:15);

and [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare

2Pe 2:20).

CLEMENT OF ROME, [Epistle to the Corinthians, 7.9; 10], as to Noah's preaching and Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (compare

2Pe 2:5, 6, 7, 9).

IRENÆUS, A.D. 178 ("the day of the Lord is as a thousand years"), and JUSTIN MARTYR seem to allude to

2Pe 3:8.

HIPPOLYTUS [On Antichrist], seems to refer to

2Pe 1:21,

"The prophets 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, mentions it. The first writer who has expressly named it is ORIGEN, in the third century (Homily on Joshua; also Homily 4 on Leviticus, and Homily 13 on Numbers), who names it "Scripture," quoting

2Pe 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 to Cyrpian 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 (compare

1Pe 1:1 with 2Pe 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 custody it ought to have been found" [TREGELLES].

The books disputed (Antilegomena), as distinguished from those universally recognized (Homologoumena), are Epistles Second Peter, James, Second and Third John, Jude, the Apocalypse, Epistle to Hebrews (compare EUSEBIUS [Ecclesiastical History, 3.3,25]). The Antilegomena stand in quite a different class from the Spurious; of these there was no dispute, they were universally rejected; for example, the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. CYRIL OF JERUSALEM (A.D. 348) enumerates seven Catholic Epistles, including Second Peter; so also GREGORY NAZIANZEN (A.D. 389), and EPIPHANIUS (A.D. 367). The oldest Greek manuscripts extant (of the fourth century) contain the Antilegomena. JEROME [On Illustrious Men], 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 is said to have been his translator in the case of the Gospel according to 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 (compare

2Pe 3:8-10 with 1Pe 4:5);

the inspiration of the prophets (compare

1Pe 1:10-12 with 2Pe 1:19-21; 3:2);

the new birth by the divine word a motive to abstinence from worldly lusts

(1Pe 1:22; 2:2;

compare

2Pe 1:4);

also compare

1Pe 2:9 with 2Pe 1:3,

both containing in the Greek the rare word "virtue"

(1Pe 4:17 with 2Pe 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 "knowledge" 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 First Epistle; full 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

1Th 1:1; 2Th 1:1; Php 1:1, with Ga 1:1; 1Co 1:1.

The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture

(2Pe 3:15, 16),

implies that this Epistle was written at a late date, just before Peter's death.

Striking verbal coincidences occur: compare

1Pe 1:19, end, with 2Pe 3:14, end;

"His own," Greek,

2Pe 1:3, 2Pe 2:16; 3:17 with 1Pe 3:1, 5.

The omission of the Greek article,

1Pe 2:13 with 2Pe 1:21; 2:4, 5, 7.

Moreover, two words occur,

2Pe 1:13,

"tabernacle," that is, the body, and

2Pe 1:15,

"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 none, yet references to the Old Testament occur often

(2Pe 1:21; 2:5-8, 15; 3:5, 6, 10, 13).

Compare Greek, "putting away,"

1Pe 3:21, with 2Pe 1:14;

Greek, "pass the time,"

1Pe 1:17, with 2Pe 2:18;

"walked in,"

1Pe 4:3, with 2Pe 2:10; 3:3;

"called you,"

1Pe 1:15; 2:9; 5:10, with 2Pe 1:3.

Moreover, more verbal coincidences with the speeches of Peter in Acts occur in this Second, than in the First Epistle. Compare Greek, "obtained,"

2Pe 1:1 with Ac 1:17;

Greek, "godliness,"

2Pe 1:6, with Ac 3:12,

the only passage where the term occurs, except in the Pastoral Epistles; and

2Pe 2:9 with Ac 10:2, 7;

"punished,"

2Pe 2:9, with Ac 4:21,

the only places where the term occurs;

the double genitive,

2Pe 3:2, with Ac 5:32;

"the day of the Lord,"

2Pe 3:10, with Ac 2:20,

where only it occurs, except in

1Th 5:2.

The testimony of Jude,

Jude 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, Jude, wrote, "Remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Jude, therefore, must have written after Second Peter, to which he plainly refers; not before, as ALFORD thinks. No less than eleven passages of Jude rest on similar statements of Second Peter.

Jude 2,

compare

2Pe 1:2;

Jude 4,

compare

2Pe 2:1;

Jude 6,

compare

2Pe 2:4;

Jude 7,

compare

2Pe 2:6;

Jude 8,

compare

2Pe 2:10;

Jude 9,

compare

2Pe 2:11;

Jude 11,

compare

2Pe 2:15;

Jude 12,

compare

2Pe 2:17;

Jude 16,

compare

2Pe 2:18;

Jude 18,

compare

2Pe 2:1; 3:3.

Just in the same way Micah,

Mic 4:1-4,

leans on the somewhat earlier prophecy of Isaiah, whose inspiration he thereby confirms. ALFORD reasons that because Jude, in many of the passages akin to Second Peter, is fuller than Second Peter, he must be prior. This by no means follows. It is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energy of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between First and Second Peter accords with the distinctness of the subjects and objects.

THE DATE, from what has been said, would be about A.D. 68 or 69, about a year after the first, and shortly before the destruction of Jerusalem, the typical precursor of the world's end, to which

2Pe 3:10-13

so solemnly calls attention, after Paul's ministry had closed (compare Greek aorist tense, "wrote," past time,

2Pe 3:15),

just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being without salutations of individuals, and entrusted to the care of no one church, or particular churches as the first is, but directed generally "to them that have obtained like precious faith with us"

(2Pe 1:1),

it took a longer time in being recognized as canonical. Had Rome been the place of its composition or publication, it could hardly have failed to have had an early acceptance--an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocia, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance.

OBJECT.--In

2Pe 3:17, 18

the twofold design of the Epistle is set forth; namely, to guard his readers against "the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour"

(2Pe 3:18).

The ground on which this knowledge rests is stated,

2Pe 1:12-21,

namely, the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference is made,

2Pe 3:15, 16)

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, while 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 characterized 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; compare

2Pe 3:14, 18 with 2Pe 1:2,

in both "grace" and "peace" being connected with "the knowledge" of our Saviour; compare also

2Pe 3:17 with 2Pe 1:4, 10, 12;

and

2Pe 3:18,

"grow in grace and knowledge," with the fuller

2Pe 1:5-8;

and

2Pe 2:21;

and

2Pe 3:13,

"righteousness," with

2Pe 1:1;

and

2Pe 3:1 with 2Pe 1:13;

and

2Pe 3:2 with 2Pe 1:19.

The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future

(2Pe 2:1, 2,

&c.): another proof that this Epistle was written, as it professes, in the apostolic age, before the development 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 connection may be traced. The neglect of the warnings to circumspection in the walk led to the evils foretold in the Second Epistle. Compare the warning against the abuse of Christian freedom,

1Pe 2:16 with 2Pe 2:19,

"While they promise them liberty, they themselves are the servants of corruption"; also the caution against pride,

1Pe 5:5, 6 with 2Pe 2:18,

"they speak great swelling words of vanity."

2Pe 1:1-21.

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 manuscripts, "Symeon" (Hebrew, that is, "hearing), as in

Ac 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 eye-witnesses like himself. This was not required in the First Epistle.

servant--"slave": so Paul,

Ro 1:1.

to them, &c.--He addresses a wider range of readers (all believers) than in the First Epistle,

2Pe 1:1,

but means to include especially those addressed in the First Epistle, as

2Pe 3:1

proves.

obtained--by grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is,

Lu 1:9; Joh 19:24.

They did not acquire it for themselves; the divine election is as independent of man's control, as the lot which is east 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 same "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

(2Pe 1:18).

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 Pau;'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 has its sphere IN it as its peculiar element: God is in redemption "righteous," and at the same time a "Saviour"; compare

Isa 45:21,

"a just God and a Saviour.

2. Grace . . . peace--

(1Pe 1:2).

through--Greek, "in": the sphere IN which alone grace and peace can be multiplied.

knowledge--Greek, "full knowledge."

of God, and of Jesus our Lord--The Father is here meant by "God," but the Son in

2Pe 1:1:

marking how entirely one the Father and Son are

(Joh 14:7-11).

The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in

Ro 4:24),

and, only secondarily, of the Father through Him

(2Pe 1:8; 2Pe 2:20; 3:18).

3. According as, &c.--Seeing that [ALFORD]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us 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" (compare

2Pe 1:3, 4 with 2Pe 1:5,

&c.).

life and godliness--Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life

(Joh 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 opposed corruption; to godliness, lust

(2Pe 1:4).

called us--

(2Pe 1:10);

"calling"

(1Pe 2:9).

to glory and virtue--rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in

1Pe 2:9,

"praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul

(Php 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, Greek Synonyms of the New Testament].

4. Whereby, &c.--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, &c.--Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly;

1Jo 3:2,

"We shall be like Him."

the divine nature--not God's essence, but His holiness, including His "glory" and "virtue,"

2Pe 1:3;

the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus

(Eph 5:30).

The "divine power" enables us to be partakers of "the divine nature."

escaped the corruption--which involves in, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, compare

2Pe 2:18-20; Ge 19:17; Col 1:13.

through--Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.

5. And beside this--rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness"

(2Pe 1:3).

giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance,

2Pe 1:10; 2Pe 3:14; 2Co 7:11.

all--all possible.

add--literally, "minister additionally," or, abundantly (compare Greek,

2Co 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"

(2Pe 1:11).

to--Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him,"

2Pe 1:3)

is presupposed as the gift of God

(2Pe 1:3; Eph 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," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.

6. Greek, "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. Incontinence weakens the mind; continence, or self-control, moves weakness and imparts strength And in your self-control patient endurance" amidst sufferings, so much dwelt on in the First Epistle, second, third, and fourth chapters. "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," namely, to all men, even to enemies, in thought, word, and deed. From brotherly kindness we are to go forward to love. Compare

1Th 3:12,

"Love one toward another (brotherly kindness), and toward all men (charity)." So charity completes the choir of graces in

Col 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].