Coke's Commentary on the Holy Bible · 베드로후서 1장

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.

return to '

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.

return to '

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."

return to '

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."

return to '

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 .

return to '

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.

return to '

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.

return to '

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.

return to '

2 Peter 1:9. And cannot see afar off,— The word Μυωπαζων signifies literally winking, or closing the eyes against the light. The apostle having represented the professed Christian, who is destitute of the graces and virtues of the Christian life, as blind, immediately informs us what sort of blindness that is, and intimates that it is a voluntary blindness. He does not see his way, because he voluntarily shuts his eyes against the light. The Christian religion does so often and so clearly represent the absolute necessity of a holy life unto all that would be saved, and the light of the Holy Spirit is so far given or offered to every man, that whoever can read the scriptures, and does not perceive the nature of the gospel so far, as to press after acceptance with God through Jesus Christ his Son, and holiness of heart and life in consequence thereof, is indeed blind, but wilfully so: blinded by criminal prejudice, by lust, passion, or a love of vice. They must be wilfully blind, who see not that Christianity requires a holy life as necessary to eternal salvation.

return to '

2 Peter 1:12. Wherefore— That is, "Because in this way alone you can have an admittance into Christ's everlasting kingdom." I will not be negligent, by a common figure signifies, "I will make use of the greatest care and diligence." The present truth was, that the practice of the Christian graces and virtues was necessary to make their calling and election firm. They might indeed have said, "We know these things already." St. Peter, therefore, anticipates such an objection, answering it solidly, and by a beautiful gradation declaring that truths, known and firmly believed, should be often called to remembrance, in order to have their proper influences; and that therefore he would put them in remembrance of these things; that he would do it, not once, but always; and that not only during his life, but likewise after his decease; that is, by leaving those two epistles behind him, as their constant monitors. The teachers of the gospel, after St. Peter's example, should often repeat important truths, though well known and firmly believed; that the people may have them continually in remembrance.

return to '

2 Peter 1:13. Yea, I think it meet— St. Peter accounted it δικαιον, meet, that is, becoming his character and office, as one of the apostles of our Lord Jesus Christ, and proper for them, as professed Christians in such a situation. With great propriety and beauty, he calls his own body a tabernacle: it was not like a house, a firm fixed building, likely to stand for some ages; but a structure comparatively light and weak, and which was shortly to be taken down: like the travelling tents of the wild Arabs, easily set up and easily removed. St. Peter was then in his tabernacle; but he was going to remove; however, as long as he continued in it, he thought it proper to stir up, or rouse his converts; (διεγειρειν .) Christians should be continually excited to look forward to Christ's second coming, and to press on in all Christian experience and holyduties,bywayofpreparation for that day; since, without being frequently put in remembrance, many are apt to be drowsy, or not duly attentive to such important truths. See ch. 2 Peter 3:1.

return to '

2 Peter 1:14. Knowing that shortly I must put off, &c.— Knowing that the laying aside of this my tabernacle approacheth swiftly, in the manner that the Lord Jesus Christ hath made known unto me. Our Lord not only told St. Peter that he was to die a violent death, but also the manner of it: John 21:18-19. It is inquired, "How did St. Peter know that he was to die shortly?" Now it is generally agreed, that our Lord, in the place above quoted, foretold him that he was to die a violent death; but because there is no express mention of the exact time, some of the ancients say that St. Peter had about this period a vision, declaring to him that the time was now approaching. Others think that our Lord limited the time so far, as that it was to happen before the destruction of Jerusalem; though St. John was to survive that desolation. St. Peter, therefore, hearing, where he now was, of the calamities coming upon the Jewish nation, and learning from those signs and forerunners, that the destruction of that nation was at hand; he from thence concluded, that the time of his own martyrdom must be very speedily. This may be said with certainty,—that the Lord Jesus had told him that he should die a martyr in his old age; and his being now grown old, might help to determine the time of his martyrdom. But I have no doubt that all these evidences were also accompanied with immediate divine intimations. St. Peter wrote by the infallible inspiration of the Holy Spirit of God.

return to '

2 Peter 1:15. To have these things always in remembrance.— The things which they were to have always in remembrance, were, the necessity of experiencing and practising the graces and virtues of the Christian life, mentioned 2 Peter 1:5. &c. and that if they did so, they should have an abundant entrance into Christ's everlasting kingdom of happiness. More important truths they could not remember; these things St. Peter had preached during his life; and he wrote these two epistles, that the Christians might remember them when he was dead. He thought writing much preferable to oral tradition, for preserving the exact knowledge and remembrance of truths of the last consequence:—and he judged well; for what have we certain from oral tradition? whereas these two epistles of St. Peter's have already continued above 1700 years, and are as able to put us in remembrance of these things, as they were the Christians at that age when they were written, and of all ages since. The note of the Rhemish annotators upon this verse is most curious; for they fancy that St. Peter had intimated to the Christians, "That his care over them should not cease by death; but that by his intercession before God,after his departure, he would do the same thing for them that he had done before in his life by teaching and preaching." Surely it is a sign of a desperate cause, and that men are put to the most wretched shifts to maintain a party or faction, when they make use of such despicable proofs! "I was of opinion, says Dr. Heylin, that probably St. Peter fulfilled this promise, not only by leaving these epistles behind him, but by leaving also some directions with St. Jude, who, in his epistle to the same persons, repeats many things from this, with such a sameness, as I thought difficult to be accounted for any other way, till I saw a more satisfactory solution of the difficulty, in that admirable performance, 'The Use and Intent of Prophesy;' where, in the first dissertation, it is shewn, from some passages quoted from the Apostolical constitutions, that it is highly reasonable to suppose, that the apostles had a meeting upon the extraordinary case of the new false teachers; and that they gave jointly, by common consent and deliberation, precepts proper to the occasion, to be communicated to all churches by their respective apostles and bishops; that accordingly many circular letters were sent for that purpose; and that the second epistle of St. Peter, and St. Jude's epistle, seem to be of this sort, &c."

return to '

2 Peter 1:16. Cunningly-devised fables,— Sophistical fables. Benson. For there was nothing fabulous, or artfully invented, in the information that we gave you, of the powerful advent of our Lord Jesus Christ; but we ourselves were eye-witnesses of his majesty. Heylin. This epistle of St. Peter was written to support and maintain the hopes and expectations which he had raised by the first; wherein much weight is laid on the expectation of Christ's coming in all his power and glory.

It is very probable, that the distressed Christians conceived at first great hopes from these assurances given them by the apostle; and expected, as it is natural for men in affliction, that every day would bring them deliverance: but when one year after another passed, and no deliverance came; when the scorners began to ridicule their hopes, and asked in mockery, Where is the promise of his coming? (ch. 2 Peter 3:3-4.) the hearts of many grew sick; and their hopes, deferred, instead of being any comfort or support to them, became an additional grief, lest they had believed in vain. Many of them, worn out with distress and persecution, began to give way, and willingly listened to the corrupt teachers, who instructed them to keep fair with the world, and to keep their faith to themselves; by means of which wicked doctrine, they were led away, fell from their steadfastness, and denied the Lord who bought them.

return to '

2 Peter 1:19. We have also a more sure word of prophesy;— It would swell this note into a very considerable treatise, if we were to give the numerous interpretations and different opinions on this much-controverted passage. We shall therefore content ourselves with three solutions; referring those who desire to enter more deeply into the subject, to the larger discussions of Sherlock, &c. I. By the word of prophesy, says Benson, I understand the same thing with what is called, 2 Peter 1:20, a prophesy of scripture; that is, those predictions, whether in the Old Testament or New, in which was foretold the power of Christ, and especially his second and glorious appearance; and I apprehend with OEcumenius, that St. Peter first mentions Christ's transfiguration, as an emblem of his coming in power and glory, and then says, Hereby we have the word of prophesy rendered more firm; or in other words, "The prophesy of Christ's coming in power and glory, is confirmed by his transfiguration, and the voice from heaven in his favour." Accordingly, the Vulgate hath rendered the passage, And we have the prophetical word more sure. Now, according to this interpretation, here is no such thing intimated, as that prophesy is a stronger argument than miracles (according to the assertion of a writer, who has taken great pains to shew the absurdity of that argument.) Here is no preference of the one to the other, nor any comparison between them, but a very reasonable assertion; namely, that the one is confirmed by the other. II. Mr. Markland, as we learn from Bowyer's Conjectures, would at the end of the former verse place only a colon: that the beginning of this verse may connect with it, and so lead to the true and obvious sense of a passage which of late (says he,) has exercised in vain the pens of many learned writers: namely, This voice saying, This is my beloved Son, in whom I am well pleased, (taken from Isaiah 42:1.) we heard in the mount: and we have by that means prophesy, or the words of the prophet; more fully confirmed. Which words, how clear soever a prediction of Christ, were more determinately declared so, when we heard them applied to him by a voice from heaven. The expression in both parts of the sentence is confirmed by the best writers; and the passage of Isaiah is referred to in the margin of some Bibles on Matthew 3:17; Mat 17:5 where the same words occur. But the reference being omitted here, the sense has been overlooked. III. Some, says Dr. Doddridge, are of opinion, that the apostle intended no comparison in this place; but that the comparative is used for the positive, or superlative, as is frequent in the New Testament; so that it only signifies a very sure prophetical word. As I must confess myself, says Parkhurst, to be, after attentive consideration, most inclined to this interpretation, I shall beg leave to support it by the remarks of Wolfius: "For my part, observes that learned writer, I am best pleased with those, who think that the word of the prophets, that is, of the writers of the Old Testament, (comp. 2 Peter 1:20-21.) is here called firm, or very firm, without respect to that divine voice mentioned 2 Peter 1:17-18." For St. Peter in this passage is displaying the supports of the apostles in preaching of Christ as our Lord: these supports or arguments are three. The first is, that they saw the majesty of Christ; the second, that they heard the divine testimony from heaven; the third, that they read the prophetic predictions concerning him; predictions above all exception, and of the firmest or surest kind. That the apostle is heaping up arguments of the same sort, is evident from the expression, Και εχομεν, we have also or moreover: but if he had designed to call this last more firm, in respect to the voice of God which they had heard, he would, I believe, have written εχομεν δε . The apostle does not advance these things, that they to whom he was writing might understand on what proofs or supports they themselves ought to rest; but he is recounting by what arguments the apostles were convinced of the truth of their own preaching; and on this footing the divine voice heard from heaven certainly had the same credit with themselves as the predictions of the prophets: and that the apostle is here speaking of himself and the rest of the apostles, appears also from hence, that at the end of this verse he turns his discourse to those to whom he was writing; To which [word of prophesy] ye do well to attend, as unto a light, &c. Bishop Chandler supposes, that prophesy is called a light shining in a dark place, because it grows gradually brighter as it approaches nearer and nearer to its accomplishment. To the word of prophesy, and especially to the predictions concerning Christ's second coming, they were all to attend. Even common Christians were to read the scripture, and it would be as a lamp to them shiningin a dark place. The light of revelation, even the marvellous light of the gospel, is no more than a lamp or candle in the night, compared with that brightness ushered in by the dawn of the day, or the rising of the sun in all its splendor. We are therefore to attend to the scriptures only till the day dawn, and the sun arise in our own hearts; that is, till the morning of the great day dawn, and Jesus Christ, the Day-star, or the Sun of righteousness, shall arise in all his glory, and give us perfect light, and perfect knowledge. See 1 Corinthians 13:9; 1 Corinthians 13:13.

return to '