2 Peter 1:7 Ulasan

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.

Without which, godliness, or external worship, or a profession of religion, is a vain show; for this is both the evidence of regeneration, and of the truth and power of real godliness; and also the beauty, comfort, and security of Christian society and worship, and without which they cannot be maintained with peace, profit, and honour: and to brotherly kindness, charity: or "love"; that is, to all men, enemies, as well as to the household of faith; and to God and Christ, to his house, worship, ordinances, people and truths. Charity is more extensive in its objects and acts than brotherly kindness or love. As faith leads the van, charity brings up the rear, and is the greatest of all.

But also for this very reason, giving all diligence, add to your faith, virtue, to virtue, knowledge, to knowledge, self-control, to self-control, perseverance, to perseverance, godliness, to godliness, brotherly kindness, and to brotherly kindness, love. The step leads to promotion: first indeed faith, which is the foundation and basis or principle of good things. Then in the second step virtue or works, for without this faith is dead, as James (2:26) says. After this indeed is knowledge. What is this? The knowledge of the secrets of God's mysteries, which does not happen to everyone, but to one who is exercised in the habit of better works. After this is self-control. For this is also necessary for one who has reached the measure, lest he become wanton due to the greatness of the gift. Since it does not happen that one who uses self-control for a short time can firmly possess the gift (for they always desire afflictions to lead them to what is worse), having entered into tolerance completes the whole matter and appeases godliness, producing a more perfect assurance in God: therefore from godliness, brotherly love is sought, which does not approach unless kindness grants access to all things of godliness. And above all, the fulfillment of all good things is love, as it seems to both Paul (Rom. 13:13) and the Truth. For this has both the Son of God and His Father prevailed: indeed, that He might give Him as a beloved Son, but the Son to pour out His blood for us.

In piety, however, the love of brotherhood. So that no one renders the works of piety to their enemies with any other view than that of brotherly love. This, of course, obtaining in all temptation, aims at converting those whom one cannot teach or rebuke, to the affection of piety by praying or doing good.

In the love of brotherhood, charity. Here he specifically calls charity that by which we love the Creator, which, as the degrees of virtues advance, is rightly joined to the love of brotherhood, because neither God can be perfectly loved without a neighbor, nor a neighbor without God. Indeed, the love of God is superior to the love of neighbors, because we are commanded to love them as ourselves, but God with all our heart, all our soul, all our strength (Mark XII), however, through the practice of brotherly love we ought to ascend to the love of the Creator. For he who does not love his brother whom he sees, how can he love God whom he does not see (1 John IV)?

To godliness will be joined brotherly love, and to all of this, love, which the Apostle Paul calls "the bond of perfection" (Col. 3:14). For love showed its power both over the Son of God and over His Father: it disposed the Father to give up His Beloved (Jn. 3:16), and the Son to shed His Blood for us (1 Jn. 3:16).

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.

Brotherly kindness - Φιλαδελφιαν· Love of the brotherhood - the strongest attachment to Christ's flock; feeling each as a member of your own body. Charity - Αγαπην· Love to the whole human race, even to your persecutors: love to God and the brethren they had; love to all mankind they must also have. True religion is neither selfish nor insulated; where the love of God is, bigotry cannot exist. Narrow, selfish people, and people of a party, who scarcely have any hope of the salvation of those who do not believe as they believe, and who do not follow with them, have scarcely any religion, though in their own apprehension none is so truly orthodox or religious as themselves. After αγαπην, love, one MS. adds these words, εν δε τη αγαπῃ την παρακλησιν, and to this love consolation; but this is an idle and useless addition.

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.

"And in your godliness brotherly kindness"; not suffering your godliness to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous [ALFORD]. Your natural affection and brotherly kindness are to be sanctified by godliness. "And in your brotherly kindness love," namely, to all men, even to enemies, in thought, word, and deed. From brotherly kindness we are to go forward to love. Compare Th1 3:12, "Love one toward another (brotherly kindness), and toward all men (charity)." So charity completes the choir of graces in Col 3:14. In a 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 his patience; to the patient, temperance is easy; the temperate weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue [BENGEL].