2 Pietro 1:10 Commento

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.

Wherefore the rather, brethren, give diligence,.... To exercise the afore mentioned graces, and to perform the above duties, since this is the way to make your calling and election sure; by calling is not meant a call to any office in the church, nor an external call, either by the voice of nature, or by the ministry of the word; but an internal and effectual call by special grace, to grace here, and glory hereafter; instead of "calling", the Alexandrian copy reads, "comfort": and by "election" is meant, not a national, nor church election, but a particular and personal one, since scattered saints, and particular believers, are here written to, and each called upon to be diligent to make their own, and not another's, calling and election sure; nor is a choice of persons to an office designed, seeing the apostle writes not to officers of churches in particular, but to believers in common; nor a separation of persons from the world by the effectual calling, since these two are both mentioned here, and as distinct from each other, and to be made sure; but an election of particular persons to eternal life and salvation is here intended, which is an eternal act of God, arises from his free grace and favour, and is according to his sovereign will and pleasure; and is absolute, and independent of any condition, foreseen, or required in men, as faith, holiness, and good works; all which are fruits and effects, and not causes and conditions of electing grace. These may be made "sure", not in themselves, or with respect to God, for in this sense they cannot be made surer than they are: effectual calling is according to the purpose of God, which cannot be frustrated, and is, without repentance, irreversible, and irrevocable, and is inseparably connected with eternal glory; and election stands not upon the foot of works, but upon the free grace of God, which cannot be made void, and upon the will of God, which cannot be resisted; and is also closely connected with glorification; see Rom 8:30 nor are those to be made sure by saints, with respect to themselves; for though they may sometimes be at a loss about them, and may have some scruples and doubts in their minds concerning their interest in them, and an assurance of their being both called and chosen, may be after all attained unto by them; yet this is not their work, but it is the work of the Spirit of God, to certify and make sure unto them, or assure them of their calling and election of God: but the sense is, that diligence is to be used by the saints, to make their calling and election sure to others; not their election by their calling only, which is to themselves; for both are to be made sure, and that to others, and by some third thing; either to their fellow Christians, which they may do by giving them an account of the work of God upon their souls, joined with a testimony of their good lives and conversations; or rather to the world "by good works", as the Vulgate Latin version and two copies of Beza's read; or "by your good works", as the Alexandrian copy and the Syriac and Ethiopic versions read; or by the exercise of the graces, and the discharge of the duties before mentioned, whereby the men of the world may be certified and assured, by the best evidence the saints are capable of giving to them, or they of receiving, that they are the called and chosen of God, they profess themselves to be; and which is a reason why those things should be done: and another follows, for if ye do these things, ye shall never fall; or "sin", as the Vulgate Latin and Arabic versions render it; not that they should never fall at all, or in any sense, for in many things we all offend or fall; or should ever commit any act of sin, or fall into sin, for there is no man that lives, and sins not; or that they should not fall from a degree of the lively exercise of grace, or from a degree of steadfastness in the doctrine of faith, but that they should never sin the sin against the Holy Ghost, or fall totally and finally; for though they fall, they should rise again by faith and repentance, through the grace and power of Christ, who is able to keep them from falling: and besides, while they were exercising those graces, and doing those duties, they should not fall; for these are the means of final perseverance, and therefore the rather to be regarded. Another argument, strengthening the exhortation, follows:

Peter is telling us that we should not be content with our baptism but should go on and grow in our faith.

Therefore, brothers, make every effort to confirm your calling and election. For if you do these things, you will never stumble. For in this way, an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. Therefore, Peter says, my brothers, make every effort to confirm your calling and election as permanent and unchangeable, that is, the teaching you heard regarding your election and calling, so that you may be blameless: do not be judged as if you have forgotten the gift of God, but remain steadfast having your calling secure. "For if you do these things." What are these? Those which have been predicted, namely virtue, knowledge, temperance, and the other things that follow. Notice, however, how orderly it is that those things which were fearsome are now directed through good to the entrance of the eternal kingdom of the Lord.

Lest you be judged unmindful of God’s gift, you must stand fast, having a sure calling.

Wherefore, brethren, be more eager to make your calling and election sure through good works. Many are called, but few are chosen (Matt. 20, 22). The calling of all who come to faith is certain; but those who diligently add good works to the sacraments of faith they have received make their calling and election sure to those who observe them. Conversely, those who return to sins after their calling, when they depart from this life in these sins, already make it certain to all that they are reprobate.

By doing these things, you will never sin. He speaks of greater sins, which anyone who commits will not have an inheritance in the kingdom of Christ and God, and from which everyone who devotes himself to the aforementioned virtues remains immune before the Lord. Otherwise, there are minor sins, about which it is written: "There is not a just man upon earth, that does good" (Eccl. 7); and "in your sight no one living is justified" (Ps. 142).

Therefore, he says, my brethren, "be all the more diligent to make your calling and election sure" (2 Pet. 1:10); that is, the catechetical teaching which you heard at your election, and to be blameless in your calling, so that you may not be condemned for forgetting the gift of God, but remain firm in your calling.

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.

Wherefore - Seeing the danger of apostasy, and the fearful end of them who obey not the Gospel, and thus receive the grace of God in vain; give all diligence, σπουδασατε, hasten, be deeply careful, labor with the most intense purpose of soul. To make your calling - From deep Gentile darkness into the marvellous light of the Gospel. And election - Your being chosen, in consequence of obeying the heavenly calling, to be the people and Church of God. Instead of κλησιν, calling, the Codex Alexandrinus has παρακλησιν, consolation. Sure - Βεβαιαν· Firm, solid. For your calling to believe the Gospel, and your election to be members of the Church of Christ, will be ultimately unprofitable to you, unless you hold fast what you have received by adding to your faith virtue, knowledge, temperance, etc. For if ye do these things - If ye be careful and diligent to work out your own salvation, through the grace which ye have already received from God; ye shall never fall, ου μη πταισητε ποτε, ye shall at no time stumble or fall; as the Jews have done, and lost their election, Rom 11:11, where the same word is used, and as apostates do, and lose their peace and salvation. We find, therefore, that they who do not these things shall fall; and thus we see that there is nothing absolute and unconditional in their election. There is an addition here in some MSS. and versions which should not pass unnoticed: the Codex Alexandrinus, nine others, with the Syriac, Erpen's Arabic, Coptic, Ethiopic, Armenian, later Syriac with an asterisk, the Vulgate, and Bede, have ινα δια των καλων (ὑμων) εργων, That By (your) Good Works ye may make your calling and election firm. This clause is found in the edition of Colinaeus, Paris, 1534, and has been probably omitted by more recent editors on the supposition that the edition does not make a very orthodox sense. But on this ground there need be no alarm, for it does not state that the good works thus required merit either the calling and election, or the eternal glory, of God. He who does not by good works confirm his calling and election, will soon have neither; and although no good works ever did purchase or ever can purchase the kingdom of God, yet no soul can ever scripturally expect to see God who has them not. I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink: go, ye cursed. I was hungry, and ye gave me meat; etc., etc.; come, ye blessed.

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.

Wherefore--seeking the blessed consequence of having, and the evil effects of not having, these graces (Pe2 1:8-9). the rather--the more earnestly. brethren--marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical. give diligence--The Greek aorist implies one lifelong effect [ALFORD]. to make--Greek middle voice; to make so far as it depends on you; to do your part towards making. "To make" absolutely and finally is God's part, and would be in the active. your calling and election sure--by ministering additionally in your faith virtue, and in your virtue knowledge, &c. God must work all these graces in us, yet not so that we should be mere machines, but willing instruments in His hands in making His election of us "secure." The ensuring of our election is spoken of not in respect to God, whose counsel is steadfast and everlasting, but in respect to our part. There is no uncertainty on His part, but on ours the only security is our faith in His promise and the fruits of the Spirit (Pe2 1:5-7, Pe2 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 (Rom 8:28, Rom 8:30, Rom 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, thereby calling is put first. fall--Greek, "stumble" and fall finally (Rom 11:11). Metaphor from one stumbling in a race (Co1 9:24).