2. Petrus 1:15 Kommentar

In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle (Pe2 1:1-4). II. An exhortation to advance and improve in all Christian graces (Pe2 1:5-7). III. To enforce this exhortation, and engage them seriously and heartily to comply with it, he adds, 1. A representation of the very great advantage which will thereby accrue to them (Pe2 1:8-11). 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work (Pe2 1:12-15). 3. A declaration of the certain truth and divine origin of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere.

In this chapter, after the inscription and salutation, the apostle takes notice of gifts of grace bestowed; and exhorts to the exercise of holiness and good works; and gives the reasons why he was so pressing to them; and endeavours to establish the saints in the Gospel that had been preached among them. In the inscription, the writer of the epistle describes himself by his names, the one given him by his parents, the other by his Lord and master, and by his character and office; and the persons to whom he writes are described as having faith, and that of the same kind with the apostles, and which they obtained through the righteousness of Christ, Pe2 1:1. The salutation is the same with that in the former epistle, only here is added a wish for an increase of divine knowledge, Pe2 1:2 and which might be expected, since, by the power of living grace, everything necessary to a spiritual and godly life bad been given them in the effectual calling, through the knowledge of Christ; even exceeding great and precious promises, whereby they partook of the divine nature, and escaped the vices which prevailed in the world, Pe2 1:3 upon which he exhorts not to rest where they were, but to go on in the exercise of grace, and performance of duties, many of which he enumerates, Pe2 1:5 to enforce which he adds several arguments, as that through an abounding in these things they would appear not to have a superficial and speculative knowledge of Christ, Pe2 1:8 or otherwise it would be evident that they were blind and ignorant, and in an unrenewed state, Pe2 1:9 whereas by these things they would make their calling and election sure and manifest to men, and would never fall totally and finally, and in the issue have an abundant entrance into the everlasting kingdom of Christ, Pe2 1:10 and then he gives the reasons of his conduct, why he so much urged a regard to these things, and put them in mind of them; namely, the usefulness of them for their establishment, the duty of his office, which required it, the short time he had to live, and the profitableness of such exhortations to them, after his decease, Pe2 1:12 and in order to establish them in the truths of the Gospel, and particularly in that which concerns the coming of Christ in power and glory, on which he enlarges in the latter part of this epistle; he observes, that this was not a cunningly devised fable, but was what he and others were eyewitnesses of, even of that which was an emblem and pledge of it; namely, the transfiguration of Christ on the mount, when they saw the glory he received from God his Father, and heard the voice from heaven which declared him to be his well beloved Son, Pe2 1:16, and besides, they had a surer proof of the certainty of his coming; namely, the prophecies concerning it, which should be regarded and given heed to, being as a lamp to direct in the present state of darkness and imperfection, until the illustrious day of Christ's coming appears, Pe2 1:19 and the rather this should be attended to, since no scriptural prophecy is an invention and device of men; nor was it formerly given out at the pleasure of men, but by saints, who were influenced and moved unto it by the Holy Ghost, Pe2 1:20.

Moreover, I will endeavour,.... He signifies, that he should not only use all diligence to stir them up to, and put them in remembrance of the necessary duties of their calling while he was alive, but should make it his study to concert some measures, and take some steps, that you may be able after my decease: or Exodus, meaning his going out of this world by death, in allusion to the Israelites going out of Egypt, and marching for Canaan's land; this world being, like Egypt, a place of wickedness, misery, and bondage; as heaven, like Canaan, a place and state of rest and happiness. To have these things always in remembrance; by which they might be always put in mind of them, or by recurring to which they might have their memories refreshed; and what he means is, to leave these exhortations and admonitions in writing, which they might read, and be of use to them when he was dead and gone; and indeed by this, and his former epistle, though being dead, he yet speaketh.

By writing to them often Peter hoped to leave something behind him after his death.

What is suggested, for example: "I will be careful to ensure that you always," some understand through a reversal of a word order in this way: I will take care and after my departure, you will always have or continuously the memory of these things: wanting to show from this that even after the death of the saints, they remembered what they accomplished here for the living. Others, however, simply treating that saying, understand it thus: I will take care and you will always have after my departure the last mention of these things: that is, do not be surprised, nor consider it burdensome that there is a constant mention made to you about these matters. For I do not do this condemning your ignorance, but by a continuous teaching about these things, I present to you this support, so that, being strengthened by these, you may also have after my death a living and permanent teaching about these matters.

The reason why we have to remember these things is that we hope that Christ will soon come back and transform our present life.

Some understand this with a rearrangement of the words as follows: "I will endeavor even after my departure to bring you always to remembrance," that is, to remember daily and continuously, and from this they derive the idea that the saints even after death remember those who remain here and pray for the living. The truth of this is daily perceived by those who invoke the divine grace of the saints. Thus some understand it; but others understand it differently. The latter read and understand this verse simply: I will endeavor that even after my departure you always remember this, that is, we continually repeat the same things to you in order to make it a habit for you, so that through constant and unchanging assimilation of this you may be freed from the charge of disobedience and ignorance, and that even after my death you may keep this testament firmly and unchangeably.

The apostolical address, and the persons to whom the epistle was sent described by the state into which God had called, and in which he had placed, them, Pe2 1:1-4. What graces they should possess in order to be fruitful in the knowledge of God, Pe2 1:5-8. The miserable state of those who either have not these graces, or have fallen from them, Pe2 1:9. Believers should give diligence to make their calling and election sure, Pe2 1:10, Pe2 1:11. The apostle's intimations of his speedy dissolution, and his wish to confirm and establish those Churches in the true faith, Pe2 1:12-15. The certainty of the Gospel, and the convincing evidence which the apostle had of its truth from being present at the transfiguration, by which the word of prophecy was made more sure, Pe2 1:16-19. How the prophecies came, and their nature, Pe2 1:20, Pe2 1:21.

Moreover, I will endeavor - And is not this endeavor seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance. After my decease - Μετα την εμην εξοδον· After my going out, i.e. of his tabernacle. The real Peter was not open to the eye, nor palpable to the touch; he was concealed in that tabernacle vulgarly supposed to be Peter. There is a thought very similar to this in the last conversation of Socrates with his friends. As this great man was about to drink the poison to which he was condemned by the Athenian judges, his friend Crito said, "But how would you be buried? - Socrates: Just as you please, if you can but catch me, and I do not elude your pursuit. Then, gently smiling, he said: I cannot persuade Crito, ὡς εγω ειμι οὑτος ὁ Σωκρατης ὁ νυνι διαλεγομενος, that I AM that Socrates who now converses with you; but he thinks that I am he, ὁν οψεται ολιγον ὑστερον νεκρον, και ερωτα πως εδι με θαπτειν, whom he shall shortly see dead; and he asks how I would be buried? I have asserted that, after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed." Platonis Phaedo, Oper., vol. i, edit. Bipont., p 260.

ADDRESS: EXHORTATION TO ALL GRACES, AS GOD HAS GIVEN US, IN THE KNOWLEDGE OF CHRIST, ALL THINGS PERTAINING TO LIFE: CONFIRMED BY THE TESTIMONY OF APOSTLES, AND ALSO PROPHETS, TO THE POWER AND COMING OF CHRIST. (2Pe. 1:1-21) Simon--the Greek form: in oldest manuscripts, "Symeon" (Hebrew, that is, "hearing), as in Act 15:14. His mention of his original name accords with the design of this Second Epistle, which is to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the original apostolic eye-witnesses like himself. This was not required in the First Epistle. servant--"slave": so Paul, Rom 1:1. to them, &c.--He addresses a wider range of readers (all believers) than in the First Epistle, Pe2 1:1, but means to include especially those addressed in the First Epistle, as Pe2 3:1 proves. obtained--by grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is, Luk 1:9; Joh 19:24. They did not acquire it for themselves; the divine election is as independent of man's control, as the lot which is east forth. like precious--"equally precious" to all: to those who believe, though not having seen Christ, as well as to Peter and those who have seen Him. For it lays hold of the same "exceeding great and precious promises," and the same "righteousness of God our Saviour." "The common salvation . . . the faith once delivered unto the saints" (Jde 1:3). with us--apostles and eye-witnesses (Pe2 1:18). Though putting forward his apostleship to enforce his exhortation, he with true humility puts himself, as to "the faith," on a level with all other believers. The degree of faith varies in different believers; but in respect to its objects, present justification, sanctification, and future glorification, it is common alike to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption." through--Greek, "in." Translate, as the one article to both nouns requires, "the righteousness of Him who is (at once) our God and (our) Saviour." Peter, confirming Pau;'s testimony to the same churches, adopts Paul's inspired phraseology. The Gospel plan sets forth God's righteousness, which is Christ's righteousness, in the brightest light. Faith has its sphere IN it as its peculiar element: God is in redemption "righteous," and at the same time a "Saviour"; compare Isa 45:21, "a just God and a Saviour.

endeavour--"use my diligence": the same Greek word as in Pe2 1:10 : this is the field in which my diligence has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (Joh 21:16-17). decease--"departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's decease (found nowhere else in the New Testament, but Heb 11:22, "the departing of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (Luk 9:31, Luk 9:33): an undesigned coincidence confirming Peter's authorship of this Epistle. that ye may be able--by the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended. always--Greek, "on each occasion": as often as occasion may require. to have . . . in remembrance--Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "have them in (earnest) remembrance," as momentous and precious truths.