Holy Bible

Simon Peter, a servant and an apostle of Jesus Christ. 2 Peter 1:1, 2 The author and his readers T. Adams. I. THE AUTHOR DESCRIBES HIMSELF BY — 1. His name.(1) "Simon." Commonly a happy name in the Scriptures. Not that grace is tied to names; for there was a Simon Magus, a sorcerer. Whatsoever thy name be, let thy heart be Simon's. It is said to signify hearing or obeying; so do thou confess, profess, love thy Master.(2) "Peter" was his surname, given him by Christ Himself. 2. His condition. "A servant."(1) This extols the dignity of Christ that so famous an apostle creeps to Him on the knees of lowliness. Many arrogate great dignity to themselves, because so famous men are their servants. Ahasuerus might vaunt of his viceroys; but let all sceptres be laid down at the foot of Him who is crowned with unspeakable glory for ever.(2) This is a clear demonstration of St. Peter's humility. The godly are no further ambitious than to belong to Christ. 3. His office. "An apostle."(1) He joins together service and apostleship. (a) To distinguish and exemplify his calling ( Hebrews 5:4 ). (b) To show that apostleship was a matter of service; as an honour, so a burden ( Matthew 9:38 ).(2) It was the custom of the apostles to magnify their office ( Romans 11:13 ), to weaken the credit of false intruders ( 1 Corinthians 9:1 ). 4. His Master. "Of Jesus Christ."(1) They were apostles of Christ, for none ever called themselves apostles of God the Father, because Christ Himself only was the Father's Apostle.(2) Christ only hath authority to make apostles. He chose them to the work, who could enable them to the work.(3) They came not in their own name, but in Christ's ( 2 Corinthians 5:20 ; 2 Corinthians 11:2 ). II. THE PERSONS TO WHOM THIS EPISTLE IS WRITTEN. 1. The generality of the person. To them, all them. This is called a "general epistle" — (1) Not only because the doctrine contained in it is orthodox and catholic. (2) Nor because the use of it is general. (3) But because it was directed to all the saints and worshippers of Jesus Christ, howsoever, wheresoever dispersed, or whensoever despised. For with God is no respect of persons. 2. The qualification of this generality. "That hath faith." 3. The excellency of this qualification. "Precious faith." As Athens was called Greece of Greece, so faith may be called the grace of grace. ( T. Adams. )

Benson Commentary 2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Peter 1:1-2 . To them that have obtained — Not by their own works, but by the free grace of God; like precious faith with us — The apostles; the faith of those who have not seen being of the same nature, value, and virtue, equally precious, with that of those who saw our Lord in the flesh; ?? , in, or through the righteousness of God, and our Saviour Jesus Christ — That is, faith in, and received through, the mercy (in consistence with the justice ) of God the Father, and in and through the obedience unto death of our Saviour Jesus Christ. This is according to the common translation. “But on what authority,” says Macknight, “our translators have rendered ??? ???? ???? ??? ??????? , of God and our Saviour, I know not.” The literal translation of the clause undoubtedly is, Faith in, or through, the righteousness, (namely, both active and passive,) of our God and Saviour, which is at once a principal object of saving faith, and that through which alone the justice of God is satisfied, and saving faith conferred upon us. Some, however, are of opinion that the relative our, in the first clause, though omitted in the second, is to be understood as repeated. The reading would then be, the righteousness of our God, and of our Saviour. But the propriety of this construction is justly questioned. Grace and peace — See on 1 Peter 1:2 ; through the knowledge of God, and of Jesus our Lord — Through the experimental, practical knowledge of the Father and of the Son, (who, as appears from the order of the original words, are both here intended,) even that knowledge which is communicated by the Spirit of wisdom and revelation, (see Matthew 11:27 ; Ephesians 1:17 ; 1 John 5:20 ,) and in which consisteth our eternal life, John 17:3 , where see the note. 2 Peter 1:2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 2 Peter 1:3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 2 Peter 1:3-4 . As his divine power hath given us all things — There is a wonderful cheerfulness in this exordium, which begins with the exhortation itself; that pertain to life and godliness — To the present natural life, and to the continuance and increase of spiritual life, termed here godliness; through the knowledge — The divine and saving knowledge; of him — Christ; that hath called us to glory — Eternal glory hereafter, as the end; and to virtue — Or holiness, as the way leading thereto. Or fortitude, one particular branch of holiness, (frequently meant by the word ????? ,) may be here intended, as it is by the same word, 2 Peter 1:5 . The original phrase, however, ??? ????? ??? ?????? , is literally, by, or through glory and virtue; that is, as some understand it, by his glorious power; or the glorious and powerful effusion of the Spirit, as Whitby understands the words. Whereby — By means of which glorious power, or illustrious seal set to the declaration of the gospel; or, as some would render ?? ?? , for the sake of which things; that is, that we might attain to this glory and virtue; are given unto us great and precious promises — Namely, the promises of the gospel, which he calls great and precious, because the things promised are the grandest that can be conceived by the human mind, and infinitely more valuable than any present enjoyments or expectations: promises of the pardon of sin, of acceptance with God, of his peculiar favour, adoption into his family, and being treated as his sons and daughters; favoured with liberty of access to him, and intercourse with him; with direction in difficulties, protection in dangers, succour in temptations, comfort in troubles, a supply of all our wants, and an assurance that all things shall work for our good; promises of the Spirit of adoption, of regeneration and sanctification, to be sent into our hearts as a pledge and earnest of our future felicity; and, to crown the whole, the promise of everlasting life, felicity, and glory. Both the promises and the things promised, which follow in their due season, are here intended; that by these — By the consideration of, and faith in, these true and faithful promises, and the great and glorious blessings exhibited in, and ensured to, true and persevering believers thereby, you might be encouraged and induced to renounce the world and sin, with every corrupt inclination and affection, design and desire, and be made partakers of the divine nature — Of a new, holy, and heavenly nature, derived from God, through the influence of his Spirit renewing you in his image, and giving you communion with himself so as to dwell in God, and God in you; having escaped the corruption that is in the world — The corrupt customs and habits, principles and practices, that are found in worldly men, ?? ???????? , through desire, namely, irregular and inordinate desire, the desire of unlawful things, or the immoderate desire of things lawful, that fruitful source of sin and misery. 2 Peter 1:4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 2 Peter 1:5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 2 Peter 1:5 . And besides this — Besides your renouncing the corruption that is in the world, you must increase in all the graces of God’s Spirit, and in the virtues to which they naturally lead. Or, as ???? ????? is rendered by some learned critics, (the particle ??? being supposed to be understood,) for this purpose, or for this very reason, namely, because God hath given you such great blessings; giving all diligence — Or, showing all earnestness, and making all haste, as ??????? ????? implies. The word ???????????????? , rendered giving, literally signifies, bringing in by the by, or over and above; implying that God works the work, but not unless we are earnest and diligent. Our earnestness and diligence must follow the gift of God, and will be followed by an increase of all his gifts. Add to — And in, or by, the promises of God, and his other gifts, the graces here mentioned: superadd the latter without losing the former. The Greek word ????????????? properly means, lead up as in a dance, one of these graces in, by, or after the other in a beautiful order. Add to ( ?? , in, or by ) your faith that evidence of things not seen, termed before, the knowledge of God and of Christ, the root of all Christian graces; virtue — Or, courage; amidst all the difficulties, dangers, trials, and troubles you meet with, exercise that courage, or fortitude, whereby you may conquer all enemies and oppositions, and execute whatever faith dictates. In this most beautiful connection, each preceding grace leads to the following: each following tempers and perfects the preceding. They are set down in the order of nature, rather than the order of time: for though every grace bears a relation to every other, yet here they are so nicely ranged, that those which have the closest dependance on each other are placed together. The propriety of the apostle’s exhorting those to whom he wrote, to add courage to their faith, will more clearly appear, if we recollect that, in the first age, the disciples of Christ were frequently accused before the heathen magistrates of being Christians, and that, “on such occasions, it was incumbent on them to acknowledge it, notwithstanding they exposed themselves thereby to every species of persecution; because, by boldly professing their faith, they not only encouraged each other to persevere in their Christian profession, but they maintained the gospel in the world. Accordingly Christ solemnly charged all his disciples to confess him before men, and threatened to inflict the severest punishment on those who denied him, Matthew 10:32-33 .” — Macknight. And even in the present state of the world, true and vital religion will always, more or less, meet with opposition from the carnal and wicked, and will frequently expose those who possess it to no little persecution, especially in some countries; if not to imprisonment, and the spoiling of their goods, yet to contumely, reproach, revilings, and various insults; so that it is still necessary, if we would prove ourselves the genuine followers of Jesus, that we should add to our faith courage, or fortitude and firmness of mind, that we may stand in the evil day, and war a good warfare. And to your courage, knowledge — Wisdom, teaching you how to exercise it on all occasions. The word may include also a general knowledge of the doctrines, precepts, and promises of the gospel, and of the whole nature and design of Christianity; as also an acquaintance with the principal evidences of its truth and importance: for, without a full persuasion of these, our courage must want its proper support, and will desert us in the day of trial. 2 Peter 1:6 And to knowledge temperance; and to temperance patience; and to patience godliness; 2 Peter 1:6-7 . And to knowledge, temperance — This virtue consists in a confirmed habit of ruling all the affections, passions, and appetites of our nature in a proper manner, by placing our affections on proper objects; by restraining our angry, peevish, envious, and unholy tempers, and by using moderation in gratifying our appetites. Christian temperance, indeed, includes the voluntary abstaining from all pleasure which does not lead to God, extending to all things inward and outward, and implying the due government of our thoughts and imaginations, as well as of our desires and designs. It is the using the world properly: so to use all outward, and so to restrain all inward things, that they may become a means of what is spiritual; a scaling-ladder to ascend to what is above. Intemperance is to abuse the world. He that uses any thing below, looking no higher, and getting no farther, is intemperate. He that uses the creature only so as to attain to more of the Creator, is alone temperate in all things, and walks as Christ himself walked; and to temperance, patience — Bear as well as forbear; sustain as well as abstain; take up your cross, as well as deny yourself, daily; and the more knowledge you have, do this the more: the more steadily and resolutely renounce your own will; submit to, and acquiesce in, the will of God; and indulge yourself the less. Knowledge puffeth up; and the great boasters of knowledge, the Gnostics, were those that turned the grace of God into wantonness, being lovers of pleasure more than lovers of God, and of course effeminate and unprepared to encounter any opposition, or to endure any hardship on account of truth and a good conscience. But see that your knowledge be attended with temperance, and your temperance with patience; and to patience, godliness — Its proper support; a continual sense of God’s wisdom, power, and goodness; of his holiness, truth, justice, and mercy; of his presence and providence, with a reverential, awful, filial, and loving fear of, and confidence in him. Otherwise your patience may be pride, surliness, stoicism; but it will not be Christianity. And to godliness, brotherly kindness — Sullenness, sternness, moroseness, are not consistent with genuine godliness. Sour godliness, so called, is of the devil. Of Christian godliness it may always be said: “Mild, sweet, serene, and tender is her mood, Nor grave with sternness, nor with lightness free; Against example resolutely good, Fervent in zeal, and warm in charity.” And to brotherly kindness, love — The pure and perfect love of God and of all mankind. The apostle here makes an advance upon the preceding article, brotherly kindness, which seems only to relate to the love of Christians toward one another. 2 Peter 1:7 And to godliness brotherly kindness; and to brotherly kindness charity. 2 Peter 1:8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 2 Peter 1:8 . For if these things be in you — This faith, this courage, this knowledge, &c. Not if they be understood and professed by you merely, but if they be in you, experienced in your hearts, and evinced in your lives; and abound — Increase more and more, otherwise you fall short; they make you — They cause; that ye shall neither be barren — Or rather, slothful, as ?????? signifies; nor unfruitful — Cumberers of the ground; or taking pains to do good, but without success, your efforts being fruitless through your want of one or other of these graces. But these graces, possessed by you and kept in lively exercise, will neither suffer you to faint in your minds, nor be without fruit in your lives. Observe, reader, if there be in us less faithfulness, less watchfulness and care, less tenderness of conscience, less fervour of spirit, and diligence in working out our salvation: and serving God, and his cause, and people, since we were pardoned, than there was before; less outward obedience to the law of God, and less zeal and conscientiousness in doing his will, and glorifying him in and with our body and spirit, which are his, than when we were seeking remission of sins and regenerating grace, we are both slothful and unfruitful in the knowledge of Christ — That is, in the faith, which in that case does not, cannot work by love. 2 Peter 1:9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 2 Peter 1:9 . But he that lacketh these things — And does not add them to his faith; is blind — With respect to spiritual things. The eyes of his understanding are again closed; he hath lost the evidence of things not seen; he no longer sees by faith God reconciled to him in Christ. Inward and outward holiness being the natural fruit of the knowledge of Christ, the person who pretends to have that knowledge, and yet does not aspire and labour after that holiness, is blind with respect to the nature of true Christianity; and cannot see afar off — Namely, the things of another world, but only the things of this world, which are present. The word ???????? signifies literally, he is pur-blind. He has lost sight of the precious promises: perfect love and heaven are equally out of sight. Nay, he cannot now see what he himself once enjoyed, having, as it were, forgot that he was purged, &c. — Greek, ????? ????? ??? ?????????? ??? ????? ????? ???????? , having forgotten the purification from his former sins; not remembering, or not having a proper sense of what he himself felt when his past sins were forgiven him, and he was first assured of his acceptance with God. “The apostle’s expression here, in which he alludes to baptism, together with Ananias’s words to Paul, ( Acts 22:16 ,) Arise and be baptized, and wash away thy sins, is thought by many to imply, that in baptism the guilt of former sins is washed away. But Paul himself hath taught the sound meaning of Ananias’s words, ( Hebrews 10:22 ,) Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Besides, Peter, in his first epistle, tells us expressly that baptism is not the washing away of the filth of the flesh, but the answer of a good conscience toward God, in which respect it resembles circumcision, which is not that which is outward, but of the heart, by cutting off all irregular passions and appetites. The washing in baptism, therefore, is not a real, but an emblematical washing of the sinner from the guilt of his sins.” Which emblem, as it contains a promise of pardon, so it is realized to all truly penitent sinners, who believe in Christ with their hearts unto righteousness, and to none else. See Macknight. 2 Peter 1:10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 2 Peter 1:10-11 . Wherefore — Considering the miserable state of these apostates; the rather — That you may not be destitute of these things, but be fruitful in all graces and virtues; brethren — St. Peter nowhere uses this appellation, in either of his epistles, but in this important exhortation; give diligence — Namely, by the exercise and increase of the fore-mentioned graces. The word ?????????? means also be in earnest, and make haste, the matter being of infinite moment, and delays extremely dangerous. To make your calling and election sure — ??????? , firm. As if he had said, God hath called you by his word, his providence, and his Spirit, to repentance, faith, and new obedience. By obeying this call, and turning sincerely to God, you became God’s elect or chosen people; even elect, through the sanctification of the Spirit, unto obedience. See on 1 Peter 1:2 . Now as you made your calling firm or effectual by obeying it: so make your election firm by enduring to the end, remembering the Lord’s words: Many are called, but few finally chosen. For if ye do these things — If you thus give diligence, and are thus in earnest, without delay, to add the graces and virtues here inculcated to your faith, and to make your calling and election firm; ye shall never finally fall — Nay, ye shall not fall, ???? , once, or at any time, into known sin, so as to come under guilt, condemnation, and wrath; nay, ?? ?? ???????? ???? , ye shall not so much as stumble at any time. Stumbling-blocks will, indeed, be in your way, probably not a few, but you shall not stumble at them, much less shall you fall over them; but you shall proceed forward on your way with steadiness, alacrity, and joy. For so an entrance shall be ministered unto you abundantly — ???????? , richly, freely, and in the most honourable manner; into the everlasting kingdom of our Lord and Saviour — The kingdom of his eternal glory. You shall depart hence in peace and triumph, knowing that as soon as you are absent from the body you shall be present with the Lord; and you shall be received as with a cordial welcome, and shall sail, as it were, into that blessed harbour with a full gale of consolation and joy. 2 Peter 1:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Peter 1:12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them , and be established in the present truth. 2 Peter 1:12-14 . Wherefore — Considering the evil consequent on the want or neglect of these graces, and the benefit which will arise from the exercise of them; since everlasting destruction would be the consequence of your lukewarmness and sloth, and everlasting glory will be the fruit of your earnestness and diligence, I will not be negligent, &c. — Therefore he wrote another letter so soon after the former; to put you in remembrance of those things, though, as I am aware, you already know them in a great measure, and are established in the present truth — The truth which I am now declaring; yea, I think it meet — ??????? , just or reasonable, as long as I am in this tabernacle — Or tent. See on 2 Corinthians 5:1 . How short is our abode in the body! how easily does a believer pass out of it! To stir you up — To seek an increase of all Christian graces, and to practise all the Christian virtues; by putting you in remembrance — That they are necessary to your entrance into Christ’s kingdom; knowing — As if he had said, I am the more earnest in this, because I know that I must shortly put off, &c. — That my death is soon to happen; even as our Lord Jesus Christ hath showed me — By an express prophecy; meaning the revelation which Christ made to him, John 21:18-19 . And it is not improbable that Christ had showed him by a late revelation that the time was now drawing nigh. 2 Peter 1:13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 2 Peter 1:14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. 2 Peter 1:15 . Moreover I will endeavour — By writing these things in this epistle, and by every other means in my power, while it pleases God to continue me among you; that ye may be able — Through frequently reading what I here write; after my decease to have these things always in remembrance — “The apostle’s care in this was highly commendable; because the most important truths, if they are not remembered, have no influence on the mind. The gradation in this passage is beautiful. He proposed to put the brethren in remembrance of some revealed truths, with which they were acquainted; he proposed to do this, not once or twice, but always, as long as he lived; nay, he proposed [by leaving this written testimony among them] to put them in remembrance of these things after his death. Wherefore the ministers of the gospel, following Peter’s example, ought to insist most on the things which are of most importance to their people, although they are already well instructed in them, the influence of truth depending not so much upon the knowledge, as upon the frequent recollection of it.” — Macknight. 2 Peter 1:16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 2 Peter 1:16-18 . For — These things are worthy of being always remembered and regarded; for we have not followed cunningly-devised fables — Like those common among the heathen, but things infallibly true and infinitely momentous; when we made known unto you the power — The evidences and demonstrations which we gave of his divine power; (in the miracles which he wrought, whereby he demonstrated himself to be the Son of God;) and coming of our Lord Jesus — Namely, that the promised Messiah was already come, and that Jesus of Nazareth was he. Or his second coming to raise the dead, to judge mankind, and to introduce his people into his eternal kingdom, might be chiefly intended. But it may be observed, if what the apostles have advanced concerning Christ had not been true, if it had been only of their own invention, then, to have imposed such a lie on the world, as it was in the very nature of things above all human power to defend, and to have done this at the expense of life and all things, only to engage the whole world, Jews and Gentiles, against them, would not have been cunning, but the greatest folly that men could have been guilty of. But were eye-witnesses of his majesty — At his transfiguration, which was a specimen of his glory at the last day. For he received from God the Father divine honour and inexpressible glory — Shining from heaven above the brightness of the sun; when there came such a voice from the excellent glory — From the Shechinah, as the Jews termed that glorious appearance which was a symbol of the presence of Jehovah; This is my beloved Son, &c. — See notes on Matthew 17:2-5 . This voice we heard — Namely, Peter, James, and John. St. John was still alive when Peter wrote this; when we were with him in the holy mount — The mount made holy by that glorious manifestation, as mount Horeb was of old by the peculiar presence of God, Exodus 3:4-5 . 2 Peter 1:17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 2 Peter 1:18 And this voice which came from heaven we heard, when we were with him in the holy mount. 2 Peter 1:19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 2 Peter 1:19 . We have also — Peter speaks here in the name of all Christians, a more sure word — Than that voice from heaven, or any particular revelation, not in itself, but more satisfactory to us, as being less liable to be mistaken; of prophecy — He means the prophecies of the Old Testament concerning the Messiah, which, one being consistent with another, and connected together, might properly be represented as one and the same word of prophecy. Some are of opinion that the apostle intended no comparison in this place, but that the comparative is used for the positive, and that his words were only intended to signify a very sure word of prophecy, or prophetical word; and it is certain that there are many instances in the New Testament of a similar kind, in which, though the comparative degree is used, the positive or superlative is evidently intended. Others assert, with much truth and propriety, that the series of prophecies contained in the Old Testament concerning Christ, when explained in the light of the New Testament, is a much clearer proof of Jesus being the Messiah, than any single miraculous fact, such as Christ’s transfiguration was. Whereunto — Unto which chain of prophecy concerning the conception and birth, the character, doctrine, miracles, sufferings, death, resurrection, ascension, and exaltation of the Messiah, with the erection and establishment, the extent, prosperity, and duration of his kingdom, and his second coming to raise the dead, and judge the world in righteousness — all evidently accomplished in Jesus of Nazareth, ye do well to take heed — In order that your faith, instead of being shaken by the objections of the enemies of the gospel, may be more fully confirmed; even as unto a light — ????? , a lamp, that shineth in a dark place — The whole world anciently was indeed a dark place with respect to the knowledge of divine things, except that little spot, Judea, where this light shone; until the day should dawn — Till the full light of the gospel should break through the darkness. As is the difference between the light of a lamp and that of the day, such is that between the light of the Old Testament and that of the New. Or the apostle meant by these words, that those to whom he wrote should attend to these prophecies concerning the Messiah, and compare them with the facts attested by the apostles and evangelists concerning Jesus of Nazareth, till their minds should be more fully enlightened by the word and Spirit of God; and the day-star should arise in their hearts. — Till the Lord Jesus, the bright and morning star, ( Revelation 22:16 ,) should be more fully revealed in them. Or “till the Holy Spirit should discover to their souls the glory and excellence of the gospel, and by his sanctifying and comforting influences give them the dawning of heaven in their hearts; and till the knowledge of Christ, and the experience of his power, truth, and love, had formed within them an assurance and anticipation of the light, holiness, and felicity of the saints in the presence of their glorified Saviour, even as the morning-star preceded and ushered in the rising sun and the perfect day.” — Scott. Who adds, that nothing can be more manifest than that the day-dawn and day-star are spoken of as arising in the hearts of true Christians, and that no external evidence of the divine origin of Christianity is meant, nor even that internal evidence of the divine inspiration of the Scriptures which they contain in themselves, arising from the excellence of their doctrines, precepts, promises, &c. But the expressions must mean what is internal in our own experience. “The unnatural and far-fetched interpretations of those who oppose this conclusion, serve only to confirm the author in his judgment. This inward demonstration of the truth of Christianity would render the external evidences less necessary to those who enjoyed it; as they could no longer doubt of it when they saw the glory, and tasted the comfort of it, and experienced the truth and power of it in their hearts, and manifested it in their conduct.” 2 Peter 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 2 Peter 1:20-21 . Knowing this first — That you may not rashly or ignorantly put a sense upon any part of the prophetic writings, not intended by the Divine Spirit which dictated them; that no prophecy of the Scripture — No prediction contained therein; is of any private interpretation — Greek, ????? ????????? , an expression of which various interpretations have been given, but only two of them shall be here noticed; namely, Doddridge’s, who renders it, of private impulse, or original; and Macknight’s, who reads, of private invention. But certainly no such sense can, with propriety, be forced upon the words: and why should it? Why should not the literal signification of them be acquiesced in? namely, that given in our translation. For surely no prophecy of Scripture, and hardly any doctrine, precept, or promise thereof, will or can be properly or fully understood by any man, let his natural abilities be what they may, without supernatural light from God, without the Spirit of wisdom and revelation, Ephesians 1:17 . For, as the apostle argues, 1 Corinthians 2:11 ; 1 Corinthians 2:14 , (where see the notes,) as a man could not understand the things that belong to human nature, if he had not a human spirit in him, so the things of God, divine things, knoweth no man, clearly and fully, but by the illumination of the Spirit of God, which must be sought by sincere, fervent, importunate, persevering prayer. In other words, No man’s private natural reason will enable him to understand the Scriptures, and the truths which they contain, properly and fully, and especially to relish, love, and delight in them, without the guidance of that Spirit which dictated them. And if this be true respecting the Scriptures in general, it is particularly so with regard to the prophetic writings; for prophecy especially came not of old by the will of man — Of any man’s own will or pleasure. No true prophet either prophesied when he pleased or what he pleased. But holy men of God — The penmen of the sacred Scriptures; spake — Uttered their predictions or recorded them; as they were moved by the Holy Ghost — By an extraordinary impulse of the Divine Spirit, whose organs only they were in declaring what he was pleased to suggest to them; and what he moved, and enabled them to communicate, he must enable us to understand and profit by. 2 Peter 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Chapter 19 THE SECOND EPISTLE OF PETER THE SAVING KNOWLEDGE OF GOD 2 Peter 1:1-4 IN the salutation of this second letter the Apostle describes himself in fuller form than in the first: "Simon Peter, a servant and apostle of Jesus Christ." Some have seen in this description a testamentary character, as though the Epistle contained his parting counsels. The words form an epitome of his whole life. As Simon, son of Jonas, he lived his life in Judaism until Christ’s call summoned him to be a fisher of men. "Peter" is the Christ-given name, which marked an advance in spiritual illumination, an advance that fitted him to be one of the chief heralds of God manifest in the flesh. As a servant (or rather, bondservant) of Jesus Christ, he stands on the same level with those to whom he writes, though the service to which he has been called may be in character different from theirs. Jesus had said to the Twelve, and through them to the whole body of believers, "One is your Master, even the Christ. But he that is greatest among you shall be your servant". { Matthew 23:10-11 } And here comes forward that other aspect of Christian service. The servants of Christ are, for His sake, servants to all the brotherhood. { 2 Corinthians 4:5 } As an apostle he speaks with authority, an authority greater than can be possessed by any future age. The solemn character of the office is stamped by Christ’s words, "As My Father sent Me, even so send I you"; and the Churches are reminded, as they think of the apostolic office, that the Lord who commissioned the Twelve to be His servants said, "He that heareth you heareth Me, and He that despiseth you despiseth Me." St. Peter does not, as in his former letter, name the Churches to which he is writing; but afterwards { 2 Peter 3:1 } he states that this is his second letter to them. We may therefore conclude that the same persons are addressed as before. Here he speaks of them as "them that have obtained a like precious faith with us in the righteousness of our God and Savior Jesus Christ." Some have thought that here the Apostle’s words are specially addressed to those among the converts who had been won from heathendom, and now were made partakers of the same faith with himself and others who, like him, had been born Jews, and so heirs in part to God’s precious promises. But, as he has just made mention of his apostolic office, it seems easier to refer "us" to the Apostles. If this be the sense, then-though in the allusion to his office and authority they must have recognized the points wherein his communing with Christ had made him to differ from them-these words set forward that aspect of the Christian life wherein all the faithful are equal. The graces, gifts, and opportunities which God bestows are according to men’s power to improve them; but faith, in its saving efficacy and preciousness, is the same for every believer. And when he speaks of this faith as being in the righteousness of our God and Savior Jesus Christ, we see that he is thinking of righteousness in that sense in which he uses the word afterwards in this Epistle: { 2 Peter 3:13 } as that perfect righteousness which belongs to the new heavens and the new earth, and hence to God Himself. To this righteousness each "stranger and sojourner" in the world is striving to attain by faith, and by each exercise thereof he is raised nearer to his lofty aim. His faith, like the patriarch’s of old, is counted unto him for righteousness. The fruit of each man’s faith will be ???????? -"alike precious"-when the journey is ended. For it will be salvation in the presence of the perfect righteousness. As in the Savior’s parable the welcome was the same to him who had rightly used his two talents as to him who had done the like with five, so each faithful servant of Christ, working righteousness according to his power here, shall be called up into the joy of his Lord. For the joys of heaven all will not have the same capacity; but for each, according to his power to receive it, there will be fullness of joy. Nor should the word "obtained" pass unnoticed. It is the word used of Judas, { Acts 1:17 } who obtained part of the apostolic ministry on the call of Jesus. So here, too, the call into the faith is of God; and it is when men obey it that they progress in Divine graces and go forward unto righteousness. "Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord." The first words are the same with the Apostle’s prayer in the opening of the First Epistle. And to no stage of the Christian life can such a wish be inappropriate. To grow in grace, and so in peace, is the Christian’s daily bread; and the thought of this seems to be uppermost in St. Peter’s mind in this letter, that thus the falling away, to which he sees the converts are likely to be exposed, may be counteracted. The danger was arising from the boastful parade of a knowledge ( ?????? ) falsely so called. { 1 Timothy 6:20 } Before this letter was written teachers had risen within the Church who professed to have a deeper and more mysterious interpretation of the doctrines of the Gospel. This esoteric enlightenment they specially named "knowledge," and led men astray by profitless inquiries concerning the absolute nature of God and the manner of His communication with the world. To this teaching St. Paul is referring when he speaks of "foolish questions" and "endless genealogies," and it is this which St. Peter rebukes so vehemently in the next chapter of this letter. As an antidote for the poison, he urges the converts to seek after a true and full knowledge ( ????????? ) of the Father and the Son. No single word can adequately represent this term, which became the watchword of all the Christian teachers. It is that knowledge of the truth which St. Paul so often commends to Timothy { 1 Timothy 2:4 2 Timothy 3:7 } and speaks of as that acknowledging of the truth, allowing it to be effective on the life, which follows repentance; { 2 Timothy 2:25 } it is specially the knowledge of God and of things Divine; it is that knowledge which must temper religious zeal { Romans 10:2 } that it may be effective; it is the knowledge against which if a man sin { Hebrews 10:26 } he is verily reprobate. And this true knowledge can only come of faithful service. He shall know the Lord who loves to do His will. Do the works, and ye shall know of the doctrine. "Seeing that His Divine power hath granted unto us all things that pertain unto life and godliness." The work, though great, becomes not impossible; the dangers and difficulties, though abundant, are not insurmountable. For it is not on us that the victory depends. God hath begotten us again unto a lively hope through Christ’s resurrection; and Christ has promised to be with His servants all the days, even unto the end of the world. There is a free gift of Divine power for all our needs, everything to foster the spiritual life and to guide into the way of holiness. Wisdom will be given that we may understand God’s will and choose aright, strength to persevere in the midst of trial, boldness to make confession of the Lord before men, and watchfulness lest we, as did the teachers of error, wax overconfident. All things are granted; all things may be ours. "Through the knowledge of Him that called us by His own glory and virtue." Here the same full knowledge ( ????????? ) of which the Apostle has just been speaking is to become the channel of all our blessings: to know God, who has made Himself to be known through Christ Jesus. God’s glory and virtue-that is, His Divine power-have been manifested in Him. The disciples beheld them in Christ’s miracles. "This beginning of His signs did Jesus, and manifested His glory; and His disciples believed on Him," { John 2:2 } and of His whole life St. John says, "We beheld His glory, glory as of the only-begotten from the Father. He dwelt among us full of grace and truth". { John 1:14 } This is what St. Peter means by "virtue." And still in the hearts of men through the Spirit the same manifestation is given. He illumines them, to give the light of the knowledge of the glory of God in the face of Jesus Christ. "Whereby He hath granted unto us His precious and exceeding great promises." In Christ God has offered men all the blessings of the new covenant: repentance; faith; justification; eternal life. He, with the Son and the Spirit, comes unto the faithful and makes His abode with them. Thus they are made members of Christ’s mystical body. He dwells in their hearts by faith; He gives them power to become sons of God; they are adopted of God, who sent His only-begotten Son into the world that they might live through Him. These are the precious promises granted, but not forced upon men, set forth in all their greatness in the life and love of Jesus; and men are invited to choose them. And the choice is made by patiently doing the will of God so far as it is revealed to each man; after that we shall receive the promises. { Hebrews 10:36 } "That through these ye may become partakers of the Divine nature." This is the Divine scheme for man’s restoration; this is the change of which St. Paul speaks to the Corinthians, { 2 Corinthians 2:1-8 } and which he illustrates by the glorified face of Moses. The prophet was called up into Mount Horeb, and drew near to the presence of Jehovah; the Lord spake with him face to face out of the midst of the fire, and his countenance was illumined by the eternal glory. But the radiance was bestowed on Moses alone; the people might not draw near; and the glory shed on him was transient, so that he veiled his face lest the people should mark its passing away. But since the manifestation of God in Christ all men may draw near, and be made partakers of unfading glory. It is not with Zion as with Sinai. The way is open to all, nor will the glory pass away from those who have been blessed with it. For now we all, with unveiled face, reflect as a mirror the glory of the Lord, and, with progress in holiness, are transformed into the same image, as from the Lord the Spirit. Thus men become-for it is a gradual process-partakers of the Divine nature, and being drawn more near to God while they live here, are fitted through His mercy, when the last call comes, to go up higher and sit down at the marriage-supper of the Lamb, their life having been a constant putting on of the wedding garment. "Having escaped from the corruption that is in the world by lust." This is the victory that overcometh the world, but it is a conquest which men cannot win unaided, nay, where the truest bravery, the surest hope, is in speedy flight. Like Lot from Sodom must the Christian hasten away from the lusts of the world, casting no look behind him, nor tarrying to dally with them for a moment. For the flesh is weak, and the prince of this world is mighty in his evil domain, and, that he may lead men astray, will ofttimes transform himself into an angel of light; and within the soul of man he has his confederate powers, the cravings of this human nature, which thinks the baits of the enemy are pleasant to the eyes, and it may be they look fit to make one wise. And so in the eyes of the tempted ones, as in the eyes of the senseless bird of the Proverbs, the net seems spread in vain; in their own fancy they seem able to go on without being entangled, and Satan encourages the delusion. After that the stages are easy, but they are all down hill. Men first walk after their own lusts; then they are led by them, then obey them, and at last become their slaves. This is the corruption, the ruin, from which the Christian is aided to flee through seeking the glory of God as it is set before him in the Savior’s works and words. Drawn by these, he turns away his gaze from the world and its lusts; his eyes no longer behold vanity to love it. He has begun to learn of Jesus, and every new lesson makes him stronger in the faith; and by degrees he is enabled to bring forth into light, and bear witness to, the knowledge which he has gained of the glory of God as it shines in the face of Jesus Christ. So not he alone, but those who behold his escape and mark his growth in grace, may give God the praise, saying, "This hath God wrought," for they shall perceive that it is His work. 2 Peter 1:5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; Chapter 20 WHO SHALL ASCEND INTO THE HILL OF THE LORD? 2 Peter 1:5-11 THE Apostle has just set forth in all their fullness the riches of Divine grace: the precious faith, followed by the bestowal of all helps toward life and godliness, and with the large promises of God to rely on for the future, promises whereby those who seek to renounce the things which are not of the Father, but of the world, may become partakers of the Divine nature. These blessings are assured, are in store, but only for those who manifest a desire to receive them. How this desire shall be shown, how it shall constantly grow stronger and be ever fulfilling, until it attain perfect fruition in Christ’s eternal kingdom, is the next instruction. "Yea, and for this very cause adding on your part all diligence, in your faith supply virtue." The plenteousness of the Divine bounty is proclaimed that it may evoke an earnest response from all who receive it. What shall I render unto the Lord for all the benefits which He hath done, and is doing, unto me? is to be the heart’s cry of the feeblest of God’s saints. For the boundless Ocean of grace asks that there should be mingled with it some drops of human duty. God will heal the bite of the serpents in the wilderness, but to gain the blessing the wounded ones, even in their suffering, must turn their eyes to the appointed symbol of healing. Christ’s power will cure ten lepers, but He first sends them away to do their little in the path of obedience: "Go, show yourselves to the priest." Thus the Apostle’s exhortation here, "Adding on your part all diligence." The diligence of which he speaks is that sort of endeavor which springs from a sense of duty: an earnest zeal and will to accomplish whatever it finds to do; that does not linger till some great work offers, but hastens to labor in the immediate present. This is the spirit in which Christian advance will be made. And the lines on which such progress will go he now describes as though each new step were evolved from, and were a natural development of, that which preceded it. The faith which the Christian holds fast is the gift of God, and it contains the germs of every grace that can follow. These the believer is to foster with diligence. St. Peter begins his scale of graces thus: "In your faith supply virtue." Here virtue means the best development of such power as a man possesses. It may be little or great, but in its kind it is to be made excellent. And here it is that the Christian workers in every sphere must surpass others. They work from a higher motive. What they do is a constant attestation of their faith, is done as in God’s sight, and in the confidence that in every act it is possible to give Him glory. There can be no carelessness in such lives, for they are filled with a sense of responsibility, which is the first fruit of a living faith. And in St. Peter’s figurative word the believer is said to supply each grace in turn because he contributes by his careful walk to wake it into life, to make it active, and let it shine as a light before men. "And in your virtue knowledge," he continues. For, with duty rightly done, there comes illumination over the path of life: men understand more of God’s dealings, and hence bring their lives into closer harmony with His will. And we have Christ’s own assurance, "If any man willeth to do His will, he shall know of the teaching". { John 7:17 } And the same is true not only of the Lord’s own lessons, but of all the promptings of the Spirit in men’s hearts. If they hearken to the voice which whispers, "This is the way," it will become at every stage plainer, and there will be shown to them not only the how, but the wherefore. "And in your knowledge temperance." There is a knowledge which puffeth up, giving not humility, which is the fruit of true knowledge, but self-conceit. Of the evil effects thereof the Apostle knew much. Out of it grew extravagance in thought, and word, and action; and its mischief was threatening the infant Churches. Against it the temperance which he commends is to be the safeguard, and it is a virtue which can be manifested in all things. He who possesses it has conquered himself, and has won his way thus to stability of mind and consistency of conduct. "His heart is fixed, trusting in the Lord," and so he can go forward to the Apostle’s next stage of the heavenward journey: "And in your temperance patience." This is the true sequence of spiritual self-control. Life is sure to supply for the godly man trials in abundance. But he is daily striving to die unto the world. The effort fixes his mind firmly on the Divine purposes, and lifts him above the circumstances of time. He is a pilgrim and sojourner amidst them, but is in no bondage to them, nor will he be moved, even by great afflictions, to waver in his trust. He can look on, as seeing Him that is invisible, and can persevere without being unduly cast down. "And in your patience godliness." The mystery of godliness-that is, Godlikeness-was made known by the Incarnation. The Son of God became man, that men might through Him be made sons of God. And godliness in the present world is Christ made manifest in the lives of His servants. Toward this imitation of Christ the believer will aspire through his patience. He takes up the dross and bears it after his Master, and thus begins his discipleship, of which the communion with Christ waxes more intimate day by day. Such was the godliness of St. Paul. It was because he had followed the Lord in all that He would have him to do that the Apostle was bold to exhort the Corinthians, "Be ye imitators of me"; but he adds at once, "as I am of Christ". { 1 Corinthians 11:1 } And when he sends Timothy to recall his teaching to their minds he says, "He shall put you in remembrance of my ways which are in Christ." By such a walk with Christ His servants are helped forward towards the fulfillment of the two tables of the moral law, to which St. Peter alludes in his next words: "And in your godliness love of the brethren; and in your love of the brethren love." The last-named love ( ????? ) is that highest love, the love of God to men, which is set up as the grand ideal towards which His servants are constantly to press forward; but from this the love of the brethren cannot be severed; nay, it must be made the stepping-stone unto it. For, as another Apostle says, "he that loveth not his brother, whom he hath seen, cannot love God, whom he hath not seen". { 1 John 4:20 } But love of the brethren is not to be narrowed, in the verse before us, or elsewhere, to love of those who are already known to the Churches as brethren in the Lord. The Gospel of Christ knows no such limits. The commission of the Master was, "Go ye forth into all the world." All mankind are to be won for Him; all are embraced in the name of brethren. For if they be not so now, it is our bounden duty to endeavor that they shall be so. And in thus interpreting we have the mind of Christ with us, who came to seek and to save them that were lost, to die for the sins of the whole world, and who found His brethren among every class who would hear His words and obey them. We have with us, too, the acts of God Himself, who would have all men come to the knowledge of the truth, and who, with impartial love, maketh His sun to rise on the evil and on the good, and sendeth His rain upon the just and the unjust, that thus even the evil and unjust may be won to own His Fatherhood. Such Divine love is the end of the commandment, { 1 Timothy 1:5 } and terminates the list of those graces the steps whereto St. Paul has more briefly indicated when he says the love which is most like God’s springs from a pure heart, a good conscience, and faith unfeigned. In this way shall men be borne upward into the hill of the Lord. The knowledge of Christ is a lesson in which we cannot be perfected till we behold Him as He is, but yet through it from the first we receive the earnest and pledge of all that is meant by life and godliness, and the culture of the Divine gifts, will yield a rich increase of the same knowledge. "For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ." Men in this life can draw nearer unto this full knowledge, and the bliss of each new gain prompts to more zealous exertion. There can be no relaxation of effort, no remissness, in such a quest. For hope is fostered by the constant experience of a deepening knowledge, and receives continual pledges that the glory to be revealed is far above what is already known. The enlightened vision grows wider and ampler; and the path, which began in faith, shineth more and more unto the perfect day. The world offers other lights to its votaries, but they lead only into darkness. "For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins." He who has taken no heed to foster within him the light which is kindled by faith, and which can only be kept alive by the grace of the Divine Spirit, is blind-yea, blind indeed, for he is self-blinded. He has quenched the inward light which was of God’s free gift, and made the light within him to be darkness, a darkness, like Egypt’s, which may be felt. Such a man has no insight into the glories of the celestial vision, no joy of the widening prospect which captivates the gaze of the spiritual man. He can see only things close at hand, and is as one bowed downward to the earth, groping a dreary way, with neither hope nor exaltation at the end. For he has forgotten-nay, St. Peter’s words are stronger and very striking- ????? ????? -he has taken hold upon forgetfulness, made a deliberate choice of that course which obliterates all remembrance of God’s initial gift of grace to cleanse him from his old sins. Unmindful of this purification, he has admitted into the dwelling where the Spirit of God would have made a home other spirits more wicked than those first cast out. They have entered in, and dwell there. There is a marked contrast between this expression and the word used for God’s gift of faith ( 2 Peter 1:1 ). That a man receives ( ????? ) as the bounty of his Lord’s love; and if treasured and used, it proves itself the light of life for this world and the next. The wrong path he chooses for himself ( ????? ), and its close is the blackness of the dark. "Wherefore, brethren, give the more diligence to make your calling and election sure." "Wherefore, brethren"-because such terrible blindness as this has fallen upon some, who left their first grace unimproved and allowed even the memory of it to fade away-do you give the more diligence in your religious life. The true way to banish evil is to multiply good, leaving neither room nor time for bad things to spread themselves. When the peril of such things is round about you, it is no time for relaxed effort. Your enemy never relaxes his. He is always active, seeking whom he may devour, and employs not the day only, but the night, when men sleep, to sow his tares. Let him find you ever watchful, ever diligent to hold fast and make abundant the gifts which God has already bestowed upon you. In the foreknowledge of the Father, you are elect from the foundation of the world; and your call is attested by the injunction laid upon you, "Ye shall be holy, for I am holy." Your inheritance is in store where nothing can assail it. God only asks that you should manifest a wish, a longing, for His blessings; and He will pour them richly upon you. He has made you of a loftier mould than the inanimate and irrational creation. The flower turns to the sun by a law which it cannot resist. From the Sun of righteousness men can turn away. But the Father’s will is that your eyes should be set on the hope which He offers. Then of a certainty it will be realized. Lift up your eyes to the eternal hills, for from thence your help will come. The promise is sure. Strive to keep your hope equally steadfast. For now you belong to the household of Christ; now you are through Him children of the heavenly Father; to this sonship you are elect and have been called, and to it you shall attain if you hold fast your boldness and the glorying of your hope unto the end. "For if ye do these things, ye shall never stumble." The way will be hard, and may be long, the obstacles in your path many and rugged, heaped up by the prince of this world to bar you from advancing and make you fainthearted; but down into there a ray which shall illumine the darkness and make clear for you the steps in which you ought to tread, and the rod and staff of God’s might will support and comfort you. "For thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Savior Jesus Christ." In his first words in this passage the Apostle exhorted the believers to supply something, as it were, of their own towards their spiritual advancement; but when the demand was fully understood, behold God had made ready the means for doing everything which was asked for! Within the precious faith which He bestowed was enfolded the potentiality of every other grace. There they lay, as seeds in a seed-plot. All that men were bidden to do was to give them culture. Then God’s Spirit would operate as the generous sunshine, and cause each hidden power to unfold itself in its time and bloom into beauty and strength. In this verse the Divine assistance is more clearly promised. What men bestow shall be returned unto them manifold. Do your diligence, says the Apostle, and there shall be supplied unto you from the rich stores of God all that can help you forward in your heavenward journey. The kingdom of God shall begin for you while you are passing through this present life. For it can be set up within you. It has been prepared from all eternity in heaven, and will be enjoyed in full fruition when this life is ended. But it is a state, and not a place. The entrance thereto is opened here. The believer is beckoned into it; and with enraptured soul he enjoys through faith a foretaste of the things which eye hath not seen, nor ear heard, nor heart of man conceived, the things which God has prepared for them that love Him. Over those joys Christ is King, but He is also the door; and those who enter through Him shall go in and out, and shall surely find pasture, even life for evermore. 2 Peter 1:12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them , and be established in the present truth. Chapter 21 THE VOICE HEARD IN THE HOLY MOUNT 2 Peter 1:12-18 UP to this point the Apostle has spoken of God’s abundant grace and the consequent duties of believers. And he has set forth these duties in the most encouraging language. He has pictured first the gift of Divine power, and the precious promises of God, whereby men may be helped to walk onward and upward; and when the labor is ended he has pointed to the door of Christ’s eternal kingdom, open to admit the saint to His everlasting rest. Now he turns to describe the duty which he feels to be laid upon himself, and faithful is he in the discharge thereof. "Strengthen thy brethren," is constantly ringing in his ears. "Wherefore," he says, "I shall be ready always to put you in remembrance of these things." He dreads that taking hold of forgetfulness-that ????? ????? -of which he has spoken before, and against which constant diligence is needed. So far as in him lies, the perilous condition shall come upon none of them. The verb in the best texts expresses far more than that which is rendered in the Authorized Version, "I will not be negligent." It implies a sense of duty and the intention of fulfilling it; it bears within it, too, the thought (which is strengthened by the word "always") that there may be need for such reminding, if not from internal weakness, yet by reason of external dangers. And to bring to the mind of the Churches the gracious bounty of God in Christ, and to set down the steps whereby the graces bestowed should be fostered and increased, is a subject worthy of an Apostle, a theme which no amount of exhortation can exhaust, and one which ought to prompt the hearers to gratitude and obedience. "Though ye know them, and are established in the truth which is with you." Knowledge of things that pertain unto godliness is barren unless it be wrought out in the life. Yet knowledge and practice do not always go hand in hand. This was one of the lessons taught by Jesus as He washed the disciples’ feet: "If ye know these things, blessed are ye if ye do them." { John 13:17 } St. Peter longs that the converts should make this blessedness their own. His life’s work is to watch for them, that they be not remiss in doing. To none can such a duty more peculiarly belong than to him who holds Christ’s special commission to feed the flock. By "the truth which is with you" the Apostle appears to be alluding to the varying degrees of advancement which there must be among the members of the Churches. All have traveled some way along the road which he has shown them; all have some of the truth within their grasp. They have set their feet on the path, though they be planted with different degrees of firmness. What is needed for each and all is to press forward, not to rest in the present, but to hasten to what lies beyond. For the truth of God is inexhaustible. Perhaps, too, he thought, as he spake of the truth present with them, that he was of necessity absent and would soon be removed altogether, and the only way by which he could serve them was by his epistle. He could never forget that among those to whom he was writing were the Galatians, over whose falling back from the truth St. Paul had so greatly lamented: who had run well, but had fainted ere the course was over; who had received some truth to be present with them, even the faith of the crucified Jesus, but had been beguiled into letting it slip. Thought of these things shapes his words as he writes, "I shall be ready always to put you in remembrance." He rejoices that they are "established," but yet sends them an admonition. Let him that thinketh he standeth take heed lest he fall. "And I think it right." The word marks the solemn estimate which the Apostle takes of his duty. It is a just and righteous work. Danger is abroad, and he has been made one of Christ’s shepherds. Many motives prompt him to write his words of counsel and warning. First, his love for them as his brethren, some of them, perhaps, his children in Christ. Like St. Paul, he has them in his heart. Then, he will fulfill to the utmost the charge which the Lord gave him. He is conscious, too, that opportunities for the fulfillment of his trust will soon come to an end. "As long as I am in this tabernacle," he says. It is but a frail home, the body; and with St. Peter age was drawing on. He saw that the time of his departure could not be far off, and this left no excuse for remitting his admonitions. He must be urgent so long as he can. "To stir you up by putting you in remembrance." The work of the Apostle will be thoroughly done( ?????????? ), and be of that nature for which the Holy Ghost was promised to himself and his fellows. "He shall bring to your remembrance all that I said unto you". Thus { John 14:26 } would St. Peter, like St. Paul, impart unto the converts some spiritual gift, that he, with them, may be comforted, strengthened, each by the other’s faith. So he proceeds to dwell on that Divine manifestation by which his own belief had been confirmed. And there would be memories of St. Paul’s lessons also to call to their minds, and many of these would be awakened by an appeal like this. The falling away of the Galatians had been from a different cause, but the memory of the past would warn, and might strengthen, them all in the future against their new dangers. "Knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me." Such a motive makes the appeal most touching. He will soon be removed. To t