Worthy.Bible » STRONG » 2 Peter » Chapter 1 » Verse 3

2 Peter 1:3 King James Version with Strong's Concordance (STRONG)

3 According as G5613 his G846 divine G2304 power G1411 hath given G1433 unto us G2254 all things G3956 that pertain unto G4314 life G2222 and G2532 godliness, G2150 through G1223 the knowledge G1922 of him that hath called G2564 us G2248 to G1223 glory G1391 and G2532 virtue: G703

Cross Reference

1 Peter 5:10 STRONG

But G1161 the God G2316 of all G3956 grace, G5485 who G3588 hath called G2564 us G2248 unto G1519 his G846 eternal G166 glory G1391 by G1722 Christ G5547 Jesus, G2424 after that ye have suffered G3958 a while, G3641 G846 make G2675 you G5209 perfect, G2675 stablish, G4741 strengthen, G4599 settle G2311 you.

1 Peter 2:21 STRONG

For G1063 even G1519 hereunto G5124 were ye called: G2564 because G3754 Christ G5547 also G2532 suffered G3958 for G5228 us, G2257 leaving G5277 us G2254 an example, G5261 that G2443 ye should follow G1872 his G846 steps: G2487

2 Timothy 1:9 STRONG

Who G3588 hath saved G4982 us, G2248 and G2532 called G2564 us with an holy G40 calling, G2821 not G3756 according to G2596 our G2257 works, G2041 but G235 according to G2596 his own G2398 purpose G4286 and G2532 grace, G5485 which G3588 was given G1325 us G2254 in G1722 Christ G5547 Jesus G2424 before G4253 the world began, G5550 G166

2 Thessalonians 2:14 STRONG

Whereunto G1519 G3739 he called G2564 you G5209 by G1223 our G2257 gospel, G2098 to G1519 the obtaining G4047 of the glory G1391 of our G2257 Lord G2962 Jesus G2424 Christ. G5547

1 Thessalonians 2:12 STRONG

G2532 That G1519 ye G5209 would walk G4043 worthy G516 of God, G2316 who hath called G2564 you G5209 unto G1519 his G1438 kingdom G932 and G2532 glory. G1391

Ephesians 1:19-21 STRONG

And G2532 what G5101 is the exceeding G5235 greatness G3174 of his G846 power G1411 to G1519 us-ward G2248 who G3588 believe, G4100 according to G2596 the working G1753 of his G846 mighty G2479 power, G2904 Which G3739 he wrought G1754 in G1722 Christ, G5547 when he raised G1453 him G846 from G1537 the dead, G3498 and G2532 set G2523 him at G1722 his own G846 right hand G1188 in G1722 the heavenly G2032 places, Far above G5231 all G3956 principality, G746 and G2532 power, G1849 and G2532 might, G1411 and G2532 dominion, G2963 and G2532 every G3956 name G3686 that is named, G3687 not G3756 only G3440 in G1722 this G5129 world, G165 but G235 also G2532 in G1722 that which is to come: G3195

Romans 8:28-30 STRONG

And G1161 we know G1492 that all things G3956 work together G4903 for G1519 good G18 to them that G3754 love G25 God, G2316 to them who are G5607 the called G2822 according G2596 to his purpose. G4286 For G3754 whom G3739 he did foreknow, G4267 he G4309 also G2532 did predestinate G4309 to be conformed G4832 to the image G1504 of his G846 Son, G5207 that G1519 he G846 might be G1511 the firstborn G4416 among G1722 many G4183 brethren. G80 Moreover G1161 whom G3739 he did predestinate, G4309 them G5128 he G2564 also G2532 called: G2564 and G2532 whom G3739 he called, G2564 them G5128 he G1344 also G2532 justified: G1344 and G1161 whom G3739 he justified, G1344 them G5128 he G1392 also G2532 glorified. G1392

2 Peter 1:2 STRONG

Grace G5485 and G2532 peace G1515 be multiplied G4129 unto you G5213 through G1722 the knowledge G1922 of God, G2316 and G2532 of Jesus G2424 our G2257 Lord, G2962

1 Thessalonians 4:7 STRONG

For G1063 God G2316 hath G2564 not G3756 called G2564 us G2248 unto G1909 uncleanness, G167 but G235 unto G1722 holiness. G38

Ephesians 4:1 STRONG

I G1473 therefore, G3767 the prisoner G1198 of G1722 the Lord, G2962 beseech G3870 you G5209 that ye walk G4043 worthy G516 of the vocation G2821 wherewith G3739 ye are called, G2564

2 Corinthians 12:9 STRONG

And G2532 he said G2046 unto me, G3427 My G3450 grace G5485 is sufficient G714 for thee: G4671 for G1063 my G3450 strength G1411 is made perfect G5048 in G1722 weakness. G769 Most gladly G2236 therefore G3767 will I G2744 rather G3123 glory G2744 in G1722 my G3450 infirmities, G769 that G2443 the power G1411 of Christ G5547 may rest G1981 upon G1909 me. G1691

1 Corinthians 3:21-23 STRONG

Therefore G5620 let G2744 no man G3367 glory G2744 in G1722 men. G444 For G1063 all things G3956 are G2076 yours; G5216 Whether G1535 Paul, G3972 or G1535 Apollos, G625 or G1535 Cephas, G2786 or G1535 the world, G2889 or G1535 life, G2222 or G1535 death, G2288 or G1535 things present, G1764 or G1535 things to come; G3195 all G3956 are G2076 yours; G5216 And G1161 ye G5210 are Christ's; G5547 and G1161 Christ G5547 is God's. G2316

Psalms 84:11 STRONG

For the LORD H3068 God H430 is a sun H8121 and shield: H4043 the LORD H3068 will give H5414 grace H2580 and glory: H3519 no good H2896 thing will he withhold H4513 from them that walk H1980 uprightly. H8549

1 Peter 2:9 STRONG

But G1161 ye G5210 are a chosen G1588 generation, G1085 a royal G934 priesthood, G2406 an holy G40 nation, G1484 a peculiar G1519 G4047 people; G2992 that G3704 ye should shew forth G1804 the praises G703 of him who hath called G2564 you G5209 out of G1537 darkness G4655 into G1519 his G846 marvellous G2298 light: G5457

1 Peter 3:9 STRONG

Not G3361 rendering G591 evil G2556 for G473 evil, G2556 or G2228 railing G3059 for G473 railing: G3059 but G1161 contrariwise G5121 blessing; G2129 knowing G1492 that G3754 ye are G2564 thereunto G1519 G5124 called, G2564 that G2443 ye should inherit G2816 a blessing. G2127

1 Peter 1:15 STRONG

But G235 as G2596 he which hath called G2564 you G5209 is holy, G40 so G2532 be G1096 ye G846 holy G40 in G1722 all G3956 manner of conversation; G391

Colossians 1:16 STRONG

For G3754 by G1722 him G846 were G2936 all things G3956 created, G2936 that are in G1722 heaven, G3772 and G2532 that are in G1909 earth, G1093 visible G3707 and G2532 invisible, G517 whether G1535 they be thrones, G2362 or G1535 dominions, G2963 or G1535 principalities, G746 or G1535 powers: G1849 all things G3956 were created G2936 by G1223 him, G846 and G2532 for G1519 him: G846

Philippians 4:8 STRONG

Finally, G3063 brethren, G80 whatsoever things G3745 are G2076 true, G227 whatsoever things G3745 are honest, G4586 whatsoever things G3745 are just, G1342 whatsoever things G3745 are pure, G53 whatsoever things G3745 are lovely, G4375 whatsoever things G3745 are of good report; G2163 if there be any G1536 virtue, G703 and G2532 if there be any G1536 praise, G1868 think G3049 on these things. G5023

1 Corinthians 1:9 STRONG

God G2316 is faithful, G4103 by G1223 whom G3739 ye were called G2564 unto G1519 the fellowship G2842 of his G846 Son G5207 Jesus G2424 Christ G5547 our G2257 Lord. G2962

Romans 9:24 STRONG

G3739 Even G2532 us, G2248 whom G3739 he hath called, G2564 not G3756 of G1537 the Jews G2453 only, G3440 but G235 also G2532 of G1537 the Gentiles? G1484

Romans 8:32 STRONG

He that G3739 G1065 spared G5339 not G3756 his own G2398 Son, G5207 but G235 delivered G3860 him G846 up G3860 for G5228 us G2257 all, G3956 how G4459 shall he G5483 not G3780 with G4862 him G846 also G2532 freely give G5483 us G2254 all things? G3956

John 17:2-3 STRONG

As G2531 thou hast given G1325 him G846 power G1849 over all G3956 flesh, G4561 that G2443 he should give G1325 eternal G166 life G2222 to G3739 as many as G3956 G846 thou hast given G1325 him. G846 And G1161 this G3778 is G2076 life G2222 eternal, G166 that G2443 they might know G1097 thee G4571 the only G3441 true G228 God, G2316 and G2532 Jesus G2424 Christ, G5547 whom G3739 thou hast sent. G649

Matthew 28:18 STRONG

And G2532 Jesus G2424 came G4334 and spake G2980 unto them, G846 saying, G3004 All G3956 power G1849 is given G1325 unto me G3427 in G1722 heaven G3772 and G2532 in G1909 earth. G1093

Hebrews 1:3 STRONG

Who G3739 being G5607 the brightness G541 of his glory, G1391 and G2532 the express image G5481 of his G846 person, G5287 and G5037 upholding G5342 all things G3956 by the word G4487 of his G846 power, G1411 when he had G4160 G2512 by G1223 himself G1438 purged G4160 G2512 our G2257 sins, G266 sat down G2523 on G1722 the right hand G1188 of the Majesty G3172 on G1722 high; G5308

1 Timothy 4:8 STRONG

For G1063 bodily G4984 exercise G1129 profiteth G2076 little: G4314 G3641 but G1161 godliness G2150 is G2076 profitable G5624 unto G4314 all things, G3956 having G2192 promise G1860 of the life G2222 that now is, G3568 and G2532 of that which is to come. G3195

Ephesians 4:4 STRONG

There is one G1520 body, G4983 and G2532 one G1520 Spirit, G4151 even as G2531 G2532 ye are called G2564 in G1722 one G3391 hope G1680 of your G5216 calling; G2821

Ruth 3:11 STRONG

And now, my daughter, H1323 fear H3372 not; I will do H6213 to thee all that thou requirest: H559 for all the city H8179 of my people H5971 doth know H3045 that thou art a virtuous H2428 woman. H802

2 Peter 1:5 STRONG

And G2532 G1161 beside G846 this, G5124 giving G3923 all G3956 diligence, G4710 add G2023 to G1722 your G5216 faith G4102 virtue; G703 and G1161 to G1722 virtue G703 knowledge; G1108

1 Peter 1:5 STRONG

Who G3588 are kept G5432 by G1722 the power G1411 of God G2316 through G1223 faith G4102 unto G1519 salvation G4991 ready G2092 to be revealed G601 in G1722 the last G2078 time. G2540

Commentary on 2 Peter 1 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 1

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].

8. be—Greek, "subsist" that is, supposing these things to have an actual subsistence in you; "be" would express the mere matter-of-fact being (Ac 16:20).

abound—more than in others; so the Greek.

make—"render," "constitute you," habitually, by the very fact of possessing these graces.

barren—"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.

unfruitful in—rather, … in respect to, "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, that we grow in knowing Him (Joh 7:17).

9. But—Greek, "For." Confirming the need of these graces (2Pe 1:5-8) by the fatal consequences of the want of them.

he that lacketh—Greek, "he to whom these are not present."

blind—as to the spiritual realities of the unseen world.

and cannot see afar off—explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (namely, heavenly things), and fixes his gaze on present and earthly things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Greek, "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.

forgotten—Greek, "contracted forgetfulness," wilful and culpable obliviousness.

that he was purged—The continually present sense of one's sins having been once for all forgiven, is the strongest stimulus to every grace (Ps 130:4). This once-for-all accomplished cleansing of unbelievers at their new birth is taught symbolically by Christ, Joh 13:10, Greek, "He that has been bathed (once for all) needeth not save to wash his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our righteousness)." "Once purged (with Christ's blood), we should have no more consciousness of sin (as condemning us, Heb 10:2, because of God's promise)." Baptism is the sacramental pledge of this.

10. Wherefore—seeking the blessed consequence of having, and the evil effects of not having, these graces (2Pe 1:8, 9).

the rather—the more earnestly.

brethren—marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical.

give diligence—The Greek aorist implies one lifelong effect [Alford].

to make—Greek middle voice; to make so far as it depends on you; to do your part towards making. "To make" absolutely and finally is God's part, and would be in the active.

your calling and election sure—by ministering additionally in your faith virtue, and in your virtue knowledge, &c. God must work all these graces in us, yet not so that we should be mere machines, but willing instruments in His hands in making His election of us "secure." The ensuring of our election is spoken of not in respect to God, whose counsel is steadfast and everlasting, but in respect to our part. There is no uncertainty on His part, but on ours the only security is our faith in His promise and the fruits of the Spirit (2Pe 1:5-7, 11). Peter subjoins election to calling, because the calling is the effect and proof of God's election, which goes before and is the main thing (Ro 8:28, 30, 33, where God's "elect" are those "predestinated," and election is "His purpose," according to which He "called" them). We know His calling before His election, thereby calling is put first.

fall—Greek, "stumble" and fall finally (Ro 11:11). Metaphor from one stumbling in a race (1Co 9:24).

11. an entrance—rather as Greek, "the entrance" which ye look for.

ministered—the same verb as in 2Pe 1:5. Minister in your faith virtue and the other graces, so shall there be ministered to you the entrance into that heaven where these graces shine most brightly. The reward of grace hereafter shall correspond to the work of grace here.

abundantly—Greek, "richly." It answers to "abound," 2Pe 1:8. If these graces abound in you, you shall have your entrance into heaven not merely "scarcely" (as he had said, 1Pe 4:18), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling."

12. Wherefore—as these graces are so necessary to your abundant entrance into Christ's kingdom (2Pe 1:10, 11).

I will not be negligent—The oldest manuscripts read, "I will be about always to put you in remembrance" (an accumulated future: I will regard you as always needing to be reminded): compare "I will endeavor," 2Pe 1:15. "I will be sure always to remind you" [Alford]. "Always"; implying the reason why he writes the second Epistle so soon after the first. He feels there is likely to be more and more need of admonition on account of the increasing corruption (2Pe 2:1, 2).

in the present truth—the Gospel truth now present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, believers, so that they are "established" in it as a "present" reality. Its importance renders frequent monitions never superfluous: compare Paul's similar apology, Ro 15:14, 15.

13. Yea—Greek, "But"; though "you know" the truth (2Pe 1:12).

this tabernacle—soon to be taken down (2Co 5:1): I therefore need to make the most of my short time for the good of Christ's Church. The zeal of Satan against it, the more intense as his time is short, ought to stimulate Christians on the same ground.

by—Greek, "in" (compare 2Pe 3:1).

14. shortly I must put off—Greek, "the putting off (as a garment) of my tabernacle is speedy": implying a soon approaching, and also a sudden death (as a violent death is). Christ's words, Joh 21:18, 19, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Compare as to Paul, 2Ti 4:6. Though a violent death, he calls it a "departure" (Greek for "decease," 2Pe 1:15), compare Ac 7:60.

15. endeavour—"use my diligence": the same Greek word as in 2Pe 1:10: this is the field in which my diligence has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (Joh 21:16, 17).

decease—"departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's decease (found nowhere else in the New Testament, but Heb 11:22, "the departing of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (Lu 9:31, 33): an undesigned coincidence confirming Peter's authorship of this Epistle.

that ye may be able—by the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended.

always—Greek, "on each occasion": as often as occasion may require.

to have … in remembrance—Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "have them in (earnest) remembrance," as momentous and precious truths.

16. For—reason why he is so earnest that the remembrance of these things should be continued after his death.

followed—out in detail.

cunningly devised—Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare 1Co 3:13). But compare also 2Pe 2:3, "feigned words."

fables—as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic 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 (2Pe 1:1, including, but not restricted, as First Peter, to the churches in Pontus, &c.).

power—the opposite of "fables"; compare the contrast of "word" and "power," 1Co 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 (2Pe 3:4): I, James and John, saw with our own eyes a mysterious sample of His coming glory.

were—Greek, "were made."

eye-witnesses—As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.

his—emphatical (compare Greek): "THAT great One's majesty."

17. received … honour—in the voice that spake to Him.

glory—in the light which shone around Him.

came—Greek, "was borne": the same phrase occurs only in 1Pe 1:13; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.

such a voice—as he proceeds to describe.

from the excellent glory—rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," De 33:26; Ps 21:5)."

in whom—Greek, "in regard to whom" (accusative case); but Mt 17:5, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.

I am—Greek aorist, past time, "My good pleasure rested from eternity."

18. which came—rather as Greek, "we heard borne from heaven."

holy mount—as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.

we—emphatical: we, James and John, as well as myself.

19. We—all believers.

a more sure—rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp.

whereunto—to which word of prophecy, primarily the Old Testament in Peter's day; but now also in our day the New Testament, which, though brighter than the Old Testament (compare 1Jo 2:8, end), is but a lamp even still as compared with the brightness of the eternal day (compare 2Pe 3:2). Oral teachings and traditions of ministers are to be tested by the written word (Ac 17:11).

dark—The Greek implies squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "dry places" Lu 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth.

dawn—bursting through the darkness.

day star—Greek, the morning star," as Re 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 (Mal 4:2). Isa 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 morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.

20. "Forasmuch as ye know this" (1Pe 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 1Pe 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 2Pe 1:16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by (human) wisdom," contrasted with "we were eye-witnesses of His majesty," 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, 2Pe 1:21, "by the will of man" (namely, 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 (Joh 16:14). "He who is the author of Scripture is its supreme interpreter" [Gerhard]. Alford translates, "springs not out of human interpretation," that is, is not a prognostication made by a man knowing what he means when he utters it, but," &c. (Joh 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" (compare Note, see on 2Pe 1:19).

21. came not in old time—rather, "was never at any time borne" (to us).

by the will of man—alone. Jer 23:26, "prophets of the deceit of their own heart." Compare 2Pe 3:5, "willingly."

holy—One oldest manuscript 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: Ac 2:2, "rushing (the same Greek) wind": rapt out of themselves: still not in fanatical excitement (1Co 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" (Ho 9:7, Margin). "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 penmen, whether of the New or Old Testament (2Pe 3:2).