Commentaires bibliques

2 Peter 1:1. Through the righteousness of God, and our Saviour Jesus Christ— Through the righteousness of our God and Saviour Jesus Christ—through which, sinful as we are, if we believe, we obtain acceptance with the Father—even through that atonement which our Divine Redeemer has made for the justification of all that yield to be saved by grace. The order of the original words justifies the translation which I have given above. It is observable, that the order in the next verse is different, and determines it to the translation there used.

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2 Peter 1:2. Through the knowledge of God— By the acknowledgment of God. Doddridge. The word Επιγνωσις, doubtless, sometimes signifies acknowledgment; but as it signifies knowledge in the next verse, and in many other texts of the New Testament, it seems most proper so to understand it here.

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2 Peter 1:3. According as his divine power— Some would read this verse in a parenthesis, as an incidental thought, and so connect the 2nd and 4th verses. Others would connect this with the foregoing verse;—Grace and peace be multiplied unto you, in or by the knowledge of God, and of Jesus our Lord; according as his divine power hath bestowed upon us all things pertaining, &c. But the salutation being finished in the foregoing verse, the epistle seems to begin here, and the connection to be continued from this to 2 Peter 1:5. &c. For there is no reddition till you come to the beginning of 2 Peter 1:5. "His divine power having given us all things pertaining to life and godliness, do you therefore, giving all diligence to this very thing, add to your faith virtue." Life and godliness are by an usual figure put for a godly life. God had given them all things pertaining to a godly life: it was not owing to any merit in them, but partly to divine grace: it was the gift of God. Whitby supposes the words to be an hendyades, and understands them of "a glorious and powerful effusion of the Spirit."

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2 Peter 1:4. Whereby— By means of which; namely, of the illustrious seal of the Spirit set to the declaration of the gospel. By partaking of the divine nature, we are to understand a participation of the divine holiness; or a being holy, as the Lord our God is holy; enjoying such communion with God in his holiness, as, on account of its resemblance of him, derivation from him, tendency towards him, and complacency in him, may be called a divine nature. Thus it will connect with what follows: "That you might be holy as God is holy, having escaped the corruption that is in the world, through lust; that is having renounced, and fled away, with vigour and abhorrence, from all the corrupt principles and practices, which spread and prevail amongthe men of this world, through the power of their depraved inclinations and inordinate affections to carnal things."

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2 Peter 1:5. And, beside this,— And for this purpose. The apostle's meaning, says Dr. Heylin, in brief is this:—"Whereas God, by giving you the knowledge of Jesus Christ, has given you the means whereby to acquire all the virtues, you must correspond on your part by exerting your utmost endeavours," &c. Faith is the foundation of all religion, and therefore deservedly mentioned first. The word 'Αρετη here translated virtue, is variously interpreted. In some Greek authors, and more especially among the poets, it signifies fortitude, and is often used for military courage; but in prose authors, and particularly among the philosophers, the word signifies virtue, that is, a right moral conduct. As our apostle wrote in a popular stile, in prose, and as a divine moralist, several have been for interpreting the word 'Αρετη here, of virtue in general, or of a wise and Christian conduct; and some have thought that he mentions the first three general duties, of faith, virtue, and knowledge, and afterwards enumeratessuchparticularvirtuesasweremost important in themselves, or nor suited to the state of the persons to whom he was writing. But the apostle seems to have designed an enumeration of several particular virtues; and therefore, as the word 'Αρετη sometimes signifies fortitude, one would so understand it in this verse. In all times and places, persons who would do their duty, have need of fortitude to encounter a variety of difficulties and discouragements: and as it was now a time of persecution, the Christians, to whom St. Peter wrote, had great occasion to add to their faith in the Christian religion,fortitude in the profession of it, that they might not betray the truth, either in their words or actions, but bravely suffer all manner of evils for the sake of Christ, if called thereto. By the word γνωσις, rendered knowledge, the best commentators understand prudence. See 1 Peter 3:7. Prudence was proper to go along with fortitude, in order to prevent its degenerating into rashness and folly. Heylin renders it discretion. See Ephesians 5:15-16; Ephesians 6:10. &c. Col 4:5 and Parkhurst on the word 'Αρετη .

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2 Peter 1:6. Temperance— The word εγκρατεια sometimes signifies abstinence from some particular vice, and is used more especially for continence or chastity: but it commonlysignifies abstinence or moderation as to the pleasures and possessions of this life in general; and as there is no restriction of the word in this sense, we may understand it in its most extensive signification. Temperance and prudence are very fit to go hand in hand: the intemperate are commonly, if not always, imprudent. The word 'Υπομονη, which we render patience, signifies bearing the assaults of any evil, more especially of an enemy. In the New Testament it implies a meek and composed enduring of evil, in dependance upon God, and resignation to his will. Ευσεβειαν, godliness, when it is joined with other religious virtues, commonly means a reverence of God, or a fear mixed with love. So it is used 1Ti 6:11 and so it signifies here. This reverence for God is to be manifested and supported by frequent worshipping of him, and such worship produces submission and obedience. Godliness differs from superstition, just as a rational and divine love of a Being of the most perfect moral character, and a fear of offending the most wise and amiable Governor of the world, and most gracious Saviour of mankind, differs from that groundless fear, which arises from supposing that a capricious or weak, a tyrannical or malevolent Being governs the universe; an opinion which leads men to do the most ridiculous things to obtain his favour. Godliness implies our duty more immediately towards God, as temperance and patience denote our duty towards ourselves, and love and charity our duty towards other men. As to the two virtues which are here to join hand in hand, no two things could suit better; for nothing promotes patience under the evils of life, like godliness, or a frequent spiritual worshipping of God, and a steady conviction that perfect wisdom governs the world. See the next note.

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2 Peter 1:7. And to godliness brotherly-kindness— Or the love of the Christian brotherhood, which is often and earnestly recommended. See 1 Peter 1:22. The connection between these two virtues is inseparable, (comp. 1Jn 3:17; 1 John 4:20-21.) and indeed what can be more properly connected with the love of God, than the love of real Christians, who are formed after the image of that God who made them? He adds, And to the love of Christians,—the love of all mankind. Our first or superlative love is due to God, as the most holy, most amiable, and most beneficent Being. In the next place, we are to love real Christians, as being the most like to God. But there is also a degree of love due to all mankind, as descending all of them from one common Father: having the same human nature, being liable to the same wants and infirmities, and born for the common good. How well may these two virtues go hand in hand, or what more proper to add to the love of the Christian brethren, than the love of all mankind! The apostle begun with faith, as the foundation of all these virtues; and he ends with love, or benevolence, which is the crown or perfection of all. Brekel has attempted to shew, that here is one continued allusion to military affairs: if that be so, we may then consider the apostle as exhorting them, to their faith, or oath of fidelity, to add courage, to courage prudence, and to prudence temperance; that, being continent, sober, and vigilant, they might be always upon their guard against the enemy. To temperance they were to add patience, so as to endure hardship, like good soldiers of Jesus Christ, cheerfully sustaining all the difficulties and fatigues even of a long campaign in this glorious spiritual warfare. Sustine and abstine, "endure and abstain," were the two words under which the ancient philosophers used to comprize all moral virtue. The faithful soldier of Jesus Christ will endure every evil, and every ignominy, rather than betray the truth, act contrary to his conscience, or give up his hope in God his Saviour.

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2 Peter 1:8. For if these things be in you, and abound, &c.— For your knowledge of our Lord Jesus Christ will not be barren and fruitless, if these virtues take place and improve in you. Heylin. The words make you—neither barren nor fruitless, are, by a meiosis, put for will make you very diligent and fruitful. One grand end of our Christian knowledge andtruth is, that we may be diligent and fruitful, in works of holiness and righteousness. Titus 3:8; Titus 3:14.

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