《Unabridged CommentaryCritical and Explanatory on 2 Peter》(Robert Jamieson)
Commentator
At a time when the theological winds seem to change direction on a daily basis, the Commentary Critical and Explanatory on the Whole Bible is a welcome breath of fresh air from conservative and orthodox teachers of the Christian faith. This commentary has been a bestseller since its original publication in 1871 due to its scholarly rigor and devotional value. Robert Jamieson (1802-1880), Andrew Robert Fausset, and David Brown(1803-1897) have crafted a detailed, yet not overly technical, commentary of the Bible that holds to the historic teachings of orthodox Christianity. Commentary Critical and Explanatory on the Whole Bible is based on a detailed exegesis of the scriptures in the original languages and is a "must have" for those who are interested in a deeper appreciation of the Biblical text
Published in 1878, this is the unabridged version of Jamieson, Fausset, and Brown's Commentary. This version includes the Greek and Hebrew words, along with double the content of the abridged version. Most online versions of JFB are abridged and include only a fraction of what the authors said!
It is worth noting that in the printed version, errors in spelling, punctuation, numbering, cross references have followed throughout the printing history of this one-volume edition of the Commentary. This electronic edition, then, may represent the first corrected edition.
00 Introduction
AUTHENTICITY AND GENUINENESS.--If not a gross imposture, its own internal witness is unequivocal in its favor. It has Peter's name and apostleship in its heading: not only his surname, but his original name Simon, or Simeon, he thus, at the close of his life, reminding his readers who he originally was before his call. Again, in 2 Peter 1:16-18 his presence at the Transfiguration, and Christ's prophecy of his death! and in 2 Peter 3:15 his brotherhood with Paul. Again, in 2 Peter 3:1 of himself as author of the former Epistle: it is, moreover, addressed so as to include (but not to be restricted to) the same persons as the first, whom he presupposes to be acquainted with the writings of Paul, by that time recognized as "Scripture" ( 2 Peter 3:15 long-suffering of God," compare Romans 2:4 a late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture in the Church. The Church of the fourth century had, besides the testimony which we have of the doubts of the earlier Christians, other external evidence which we have not, and which, doubtless, under God's overruling providence, caused them to accept it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as finally established in the Councils of Laodicea, A.D. 360 (if the fifty-ninth article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the Holy Ghost ( 2 Peter 1:21 An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That it must have been written in the earliest age is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. DAILLE well says, "God has allowed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."
Traces of acquaintance with it appear in the earliest Fathers. HERMAS [Similitudes, 6.4] (compare 2 Peter 2:13 [Shepherd, Vision 3.7], "They have left their true way" (compare 2 Peter 2:15 [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare 2 Peter 2:20 ROME, [Epistle to the Corinthians, 7.9; 10], as to Noah's preaching and Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (compare 2 Peter 2:5, 2 Peter 2:6, 2 Peter 2:7, 2 Peter 2:9 IREN
01 Chapter 1
Verse 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:
Simon. So B, Greek form; in 'Aleph (') A. 'Symeon' (Hebrew, i:e., hearing), as Acts 15:14. His mention of his original name accords with the design here, to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the original apostolic eyewitnesses like himself. This was not required in the first letter.
Servant - `slave:' so Paul, Romans 1:1. To them ... He addresses a wider range of readers (all believers) than in the first letter, but includes especially those therein addressed, as 2 Peter 3:1 proves.
Obtained - by grace [ lachousin (Greek #2975)]; applied by Peter to receiving of the apostleship by allotment (Acts 1:17; Luke 1:9). They did not acquire it: Divine election is as independent of man's control, as the lot which is east forth.
Like precious - `equally precious' to those who believe, though not having seen Christ, as to Peter and those who have seen Him. For it lays hold of the same "exceeding great and precious promise," and the same "righteousness of God our Saviour." "The common salvation," Jude 1:3. "Precious" is applied by Peter to "faith" and its "trial," 1 Peter 1:7; to "Christ," 1 Peter 2:7; it is "blood," 1 Peter 1:19; God's "promises," 2 Peter 1:4.
With us - apostles and eyewitnesses (2 Peter 1:18). Though enforcing his exhortation by his apostleship, he puts himself, as to "the faith," on a level with all believers. The degree of faith varies in different believers; but as to its objects, justification, sanctification, and future glorification, it is common to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption."
Through , [ en (Greek #1722)] - 'IN.' The one article to both nouns requires, "the righteousness of Him who is (at once) our God and (our) Saviour." Peter, confirming Paul'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. This passage establishes the imputation to us of the righteousness of Christ. Compare Isaiah 42:21; Jeremiah 23:6; Romans 3:22; Romans 4:6; Romans 10:4; 1 Corinthians 1:30. Faith has its sphere IN it as its element: God is in redemption "righteous," and at the same time a "Saviour" (cf. Isaiah 45:21, end).
Verse 2
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, Grace and peace - (1 Peter 1:2.)
Through , [ en (Greek #1722)] - 'in:' the sphere IN which alone grace and peace can be multiplied. Knowledge , [ epignoosei (Greek #1922)] - 'full knowledge.' Of God, and of Jesus our Lord. The Father is here meant by "God," but the Son in 2 Peter 1:1. How entirely one the Father and Son are! (John 14:7-11.) The prominent object is 'the knowledge of Jesus our Lord' (a rare phrase); only secondarily of the Father through Him (2 Peter 1:8; 2 Peter 2:20; 2 Peter 3:18).
Verse 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:
According as. 'As He hath given us ALL things needful for life and godliness, (so) do you give ALL diligence,' etc. The oil and flame are given wholly by God's grace, and 'taken' by believers: their part is to 'trim their lamps,' (cf. 2 Peter 1:3-4, with 2 Peter 1:5, etc.)
Life and godliness. Spiritual life mast exist first, before there can be godliness. Knowledge of God experimentally is life (John 17:3). The child must have vital breath, then cry to, and walk in the ways of, his father. It is not by godliness we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (2 Peter 1:4).
Called us - (2 Peter 1:10, "calling") (1 Peter 2:9.) To glory and virtue , [ dia (Greek #1223)] - 'through (His) glory.' So B but 'Aleph (') A C, Vulgate [ idia (Greek #2398) doxee (Greek #1391)], 'by His own glory and excellency,' which characterize 'His divine power.' "Virtue," the standing word in pagan ethics, is found only once in Paul (Philippians 4:8), and in Peter in a distinct sense from classic usage. It is a term too earthly for expressing the gifts of the Spirit (Trench, 'Synonyms').
Verse 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. Whereby - By which glory and virtue: His glory making the "promises" exceeding great; His virtue making them "precious" (Bengel). Precious promises are the object of precious faith.
Given. The promises themselves are a gift; for they are as sure as if fulfilled. By these - promises. They even now have a sanctifying effect, assimilating the believer to God. Still more so when fulfilled.
Might , [ geneesthe (Greek #1096)] - 'that ye MAY become partakers,' now in part, hereafter perfectly (1 John 3:2).
Of the divine nature - not God's essence, but His holiness, holiness, including His "glory" and "virtue" (2 Peter 1:3): opposite to 'corruption through lust.' Sanctification is the imparting of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Ephesians 5:30). The "divine power" enables us to be partakers of the "divine nature."
Escaped the corruption - which involves in itself destruction of soul and body. (On "escaped," as from a condemned cell, cf. Genesis 19:17; Colossians 1:13; 1 Peter 2:18-20 .)
Through , [ en (Greek #1722)] - 'IN.' 'The corruption in the world' has its seat, not so much in the surrounding elements, as in the "lust" of men's hearts.
Verse 5
And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And besides this [ auto (Greek #846) de (Greek #1161) touto (Greek #5124), 'Aleph (') B C (A, autoi (Greek #846) de (Greek #1161), yourselves also)] - 'And for this very reason,' namely, 'seeing that His divine power hath given all things that pertain to life and godliness' (2 Peter 1:3).
Giving , [ pareisenengkantes (Greek #3923)] - introducing, side by side with God's gift, on your part, "diligence" (cf. 2 Corinthians 7:11; 2 Peter 1:10; 2 Peter 3:14).
All - possible. Add , [ epichoreegeesate (Greek #2023)] - 'minister additionally,' or abundantly (cf. 2 Corinthians 9:10): said of one who supplied all the equipments of a chorus. So 'there will be ministered abundantly unto you an entrance into the everlasting kingdom' (2 Peter 1:11).
To , [ en (Greek #1722)] - 'IN' in the possession of your faith, minister virtue. Their faith answering to "knowledge of Him" (2 Peter 1:3), is presupposed as God's gift (2 Peter 1:3; Ephesians 2:8), and 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: the latter in turn completes the former. Faith leads the band, love brings up the rear (Bengel). The fruits of faith are seven-the perfect number.
Virtue - moral excellency; manly energy answering to the virtue (energetic excellency) of God (2 Peter 1:3). Courage is needed to be a Christian (cf. Joshua 23:6; Joshua 10:24).
And to , [ en (Greek #1722)] - 'IN' 'and in the exercise of your virtue knowledge,' namely, practical discrimination of good and evil: perceiving what is the will of God in each detail.
Verse 6
And to knowledge temperance; and to temperance patience; and to patience godliness; [ En (Greek #1722) ... engkrateian (Greek #1466)], 'And in your knowledge self-control.' In the exercise of knowledge, or discernment of God's will let there be practical self-control as to one's lusts. Incontinence weakens, self-control imparts strength (Bengel). 'And in your self-control persevering endurance [ hupomonee (Greek #5281)] amidst sufferings,' so much dwelt on in 1 Peter 2:1-25; 1 Peter 3:1-22; 1 Peter 4:1-19. 'And in your endurance godliness.' It is not to be mere stoicism, but united to piety as its source.
Verse 7
And to godliness brotherly kindness; and to brotherly kindness charity. 'And in your godliness brotherly-kindness;' not suffering your piety to be morose and sullen, but kind to the brethren. 'And in your brotherly-kindness love'-namely, to all men, even to enemies. From brotherly-kindness toward believers, we are to go forward to love to all men. (Compare 1 Thessalonians 3:12.) So charity completes the choir of graces in Colossians 3:14. In 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 patience; to the patient, temperance is easy; the temperate weighs things well, so has knowledge; knowledge guards against sudden impulse carrying away its virtue (Bengel).
Verse 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. Be , [ huparchonta (Greek #5225), 'Aleph (') B C paronta, present, A, Vulgate] - 'subsist;' i:e., supposing these things to have an actual subsistence in you: "be" would express the mere fact.
Abound , [ pleonazonta (Greek #4121)] - more than in others. Make , [ kathisteesin (Greek #2525] - 'constitute you,' by the very fact of possessing these graces. Barren - `inactive,' as a field lying unworked [ argous (Greek #692)], so useless. Unfruitful in , [ eis (Greek #1519)] - ' ... in respect to,' etc. 'The full knowledge [epignosin] of Christ' is the goal toward which all these races tend. As their subsisting constitutes us not barren, so their abounding 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 (John 7:17).
Verse 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.
But , [ Gar (Greek #1063)] - 'For.' Confirming the need of these graces (2 Peter 1:5-8) by the fatal consequences of wanting them.
He that lacketh - Greek, 'he to whom these are not present.' Blind - as to unseen spiritual realities. And cannot see afar off - explaining "blind." He closes his eyes [ muoopazoon (Greek #3467)], unable to see distant objects-namely, heavenly things-and fixes his gaze on present earthly things, which alone he can see. Wilfulness in the blindness is implied in 'closing the eyes,' which constitutes its culpability: rebelling against the light shining around him.
Forgotten , [ leetheen (Greek #3024) laboon (Greek #2983)] - 'contracted forgetfulness:' willful obliviousness. That he was purged. The present sense of one's sins having been once for all forgiven, is the stimulus to every grace (Psalms 130:4). This once for all cleansing of believers at their new birth is taught symbolically by Christ (John 13:10) [ Leloumenos (Greek #3068) - nipsasthai (Greek #3538)], '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, Hebrews 10:2; Hebrews 10:17), because of God's promise. Baptism sacramentally seals this.
Verse 10
Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
Wherefore - seeing the blessed consequence of having, and the evil effects of not having, these graces (2 Peter 1:8-9).
The rather - the more earnestly. Brethren. The term, which only here he addresses to them, marks his affection, which constrains him so earnestly to urge them.
To make , [ poieisthai (Greek #4160), middle] - 'to make so far as it depends on you.' "To make" absolutely is God's part: in the active.
Your calling and election sure - by 'ministering additionally in your faith virtue, and in your virtue knowledge,' etc. God must work all these graces in us, yet not so that we should be machines, but willing instruments in His hands, in making His election of us 'secure.' 'Aleph (') A, Vulgate, add, dia (Greek #1223) toon (Greek #3588) kaloon (Greek #2570) humoon (Greek #5216) ergoon (Greek #2041) B C omit. The ensuring of our election is spoken of not as to God, whose counsel is stedfast, but as to our part. There is no uncertainty on His, but on ours the only security is our faith in His promise and the fruits of the Spirit (2 Peter 1:5-7; 2 Peter 1:11). 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 (Romans 8:28; Romans 8:30; Romans 8:33, 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; therefore calling is put first. Fall , [ ptaiseste (Greek #4417)] - 'stumble' finally (Romans 11:11). Metaphor from a race (1 Corinthians 9:24).
Verse 11
For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. An , [ hee (Greek #3588)] - 'the entrance' which ye look for. Ministered - the same verb as 2 Peter 1:5. Minister in your faith virtue and the other graces, so shall there be ministered to you the entrance into heaven, where these graces shine most brightly. The reward of grace hereafter shall correspond to the work of grace here.
Abundantly , [ plousios (Greek #4145)] - 'richly.' So "abound,"2 Peter 1:8. If these graces abound in you, you shall have your entrance into heaven, not merely, "scarcely" (as 1 Peter 4:18), nor "so as by fire" (1 Corinthians 3:15), like one escaping with life after having lost all his goods, but in triumph, without 'stumbling and falling.'