THE SECOND GENERAL EPISTLE OF

PETER.

CHAPTER I.

1. Simon Peter. Note the addition of Simon, and see on 1 Pet. i. 1. The best-attested orthography is Symeon, which is the form of his name in Acts xv. 14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Gen. xxix. 33, and elsewhere. Compare Apoc. vii. 7; Luke ii. 25, 34; iii. 30; Acts xiii. 1. The combined name, Simon Peter, is found Luke v. 8; John xiii. 6; xx. 2; xxi. 15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts xv. 14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Tit. i. 1.

Of Jesus Christ. The word Christ never occurs in the second epistle without Jesus; and only in this instance without. some predicate, such as Lord, Saviour.

To them that have obtained (Toîs laxoûow). Lit., obtained by lot. So Luke i. 9; John xix. 24. In the sense which it has here it is used by Peter (Acts i. 17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here.

Like precious (ioóriμov). Only here in New Testament. The word should be written like-precious. Compare precious in 1 Pet. i. 7, 19; ii. 4, 6, 7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges.

With us. Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, "There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God." See Acts xi. 17; xv. 9-11.

Saviour. Frequently applied to Christ in this epistle, but never in the first.

2. In the knowledge (èv éπiyvwoei). The compound expressing full knowledge, and so common in Paul's writings.

Our Lord (Kupíov μv). The word Lord in the second epistle is always used of God, unless Christ or Saviour is added.

3. Hath granted (dedwpnμévns).

This is the only word

which Peter and Mark alone have in common in the New Testament; a somewhat singular fact in view of their intimate. relations, and of the impress of Peter upon Mark's gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple didwμi, to give, meaning to grant or bestow as a gift. Compare Mark xv. 45.

Godliness (evoéßelav). Used only by Peter (Acts iii. 12), and in the Pastoral Epistles. It is from ev, well, and σéßopai, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or

man.

So Wycliffe's rendering of Matt. vi. 2, " that they be worshipped of men ;" and "worship thy father and thy mother," Matt. xix. 19. In classical Greek the word is not confined to

religion, but means also piety in the fulfilment of human relations, like the Latin pietas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to dvoσéßeia, ungodliness, and avoσióτηs, profaneness. "The recognition of dependence upon the gods, the confession of human dependence, the tribute of homage which man renders in the certainty that he needs their favor-all this is evoéßeua, manifest in conduct and conversation, in sacrifice and prayer" (Nägelsbach, cited by Cremer). This definition may be almost literally transferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on ver. 2.

Called (καλέσαντος).

Also used of the divine invitation,

1 Pet. ii. 9, 21; iii. 9; v. 10.

καὶ ἀρετῇ).

To glory and virtue (idía dón kaì ȧpeт). Lit., and properly, by his own glory and virtue, though some read Sià Sóns Kaì ȧpeτĥs, through glory and virtue. Rev. adopts the former. The meaning is much the same in either case.

His own (idía). Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (1 Pet. iii. 1, 5; 2 Pet. ii. 16, 22, etc.).

Virtue. See on 1 Pet. ii. 9. Used by Peter only, with the exception of Philip. iv. 8. The original classical sense of the word had no special moral import, but denoted excellence of any kind-bravery, rank, nobility; also, excellence of land, animals, things, classes of persons. Paul seems to avoid the term, using it only once.

On glory and virtue Bengel says, "the former indicates his natural, the latter his moral, attributes."

4. Whereby (div). Lit., through which; viz., his glory

and virtue. Note the three occurrences of diá, through, in vv. 3, 4.

Are given (dedwρnτai). Middle voice; not passive, as A. V. Hence Rev., correctly, he hath granted. See on ver. 3.

Exceeding great and precious promises. Rev., his exceeding great, etc., by way of rendering the definite article, rà.

Precious (Tíμia). The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times: 1 Pet. i. 7, of tried faith; 1 Pet. i. 19, of the blood of Christ; and here, of God's promises.

Promises (éπayyéλμатa). Only in this epistle. Only in this epistle. In classical Greek the distinction is made between éπayyéλμaтa, promises voluntarily or spontaneously made, and voσxéσes, promises made in response to a petition.

Might be partakers (yévŋode kouwvoi). Rev., more correctly, may become, conveying the idea of a growth. See note on кowvwvòs, partaker, 1 Pet. v. 1; and compare Heb. xii. 10.

Having escaped (άπоþvуóvтes). Only in this epistle. To escape by flight.

Through lust (èv èπidvμíą). Rev. renders by lust, as the instrument of the corruption. Others, in lust, as the sphere of the corruption, or as that in which it is grounded.

5. Beside this (avrò TOUTO). Wrong. Render, for this very cause, as Rev. Lit., this very thing. Just as Ti, what? has come to mean why? So the strengthened demonstrative acquires the meaning of wherefore, for this very cause.

Giving all diligence (σπουδὴν πᾶσαν παρεισενέγκαντες). The verb occurs only here in New Testament, and means, liter

ally, to bring in by the side of: adding your diligence to the divine promises. So Rev., adding on your part.

Add to your faith, etc. The A. V. is entirely wrong. The verb rendered add (ἐπιχορηγήσατε) is derived from χορός, a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2 Cor. ix. 10; Gal. iii. 5; Col. ii. 19), and is rendered minister (A. V.), supply (Rev.); and the simple verb xopnyéw, minister, occurs 1 Pet. iv. 11; 2 Cor. ix. 10. Here the Rev., properly, renders supply.

To your faith (ẻv Tŷ πlotel). The A. V. exhorts to add one virtue to another; but the Greek, to develop one virtue in the exercise of another: "an increase by growth, not by external junction; each new grace springing out of, attempting, and perfecting the other." Render, therefore, as Rev. In your faith supply virtue, and in your virtue knowledge, etc.

Not in the sense
Christians are to
As God calls us

Virtue. See on ver. 3, and 1 Pet. ii. 9. of moral excellence, but of the energy which exhibit, as God exerts his energy upon them. by his own virtue (ver. 3), so Christians are to exhibit virtue or energy in the exercise of their faith, translating it into vigorous action.

6. Temperancе (ẻукρатelα). Self-control; holding the passions and desires in hand. See 1 Cor. ix. 25.

Patience (voμovýv). Lit., remaining behind or staying, from μévw, to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Heb. xii. 2, 3; compare Matt. xxvi. 53); but the heroic, brave patience with which a Christian not only bears but contends.