Chapter 1 (2)

Chapter 1 (2)

2 Peter 1:5-9

5. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

5. Atque in hoc ipsum omne studium applicantes, subministrate in fide vestra virtutem, in virtute autem scientiam;

6. And to knowledge temperance; and to temperance patience; and to patience godliness;

6. In scientia verae temperantiam, in temperantia autem patientiam, in patientia verò pietatem,

7. And to godliness brotherly kindness; and to brotherly kindness charity.

7. In pietate autem fraternum amorem, in fraterno verò amore charitatem.

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.

8. Haec enim si vobis adsint, et abunde, suppetant, non otiosos neque infructuosos constituent vos in cognitione Domini nostri Jesu Christi.

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.

9. Cui enim Haec non adsunt, caecus est, manu palpans, purgationis oblitus veterum delictorum.

5 And besides this. As it is a work arduous and of immense labor, to put off the corruption which is in us, he bids us to strive and make every effort for this purpose. He intimates that no place is to be given in this case to sloth, and that we ought to obey God calling us, not slowly or carelessly, but that there is need of alacrity; as though he had said, “Put forth every effort, and make your exertions manifest to all.” — For this is what the participle he uses imports.

Add to your faith virtue, or, Supply to your faith virtue. He shews for what purpose the faithful were to strive, that is, that they might have faith adorned with good morals, wisdom, patience, and love. Then he intimates that faith ought not to be naked or empty, but that these are its inseparable companions. To supply to faith, is to add to faith. There is not here, however, properly a gradation as to the sense, though it appears as to the words; for love does not in order follow patience, nor does it proceed from it. Therefore the passage is to be thus simply explained, “Strive that virtue, prudence, temperance, and the things which follow, may be added to your faith.”

Note 149. Some, like Bishop Warburton, have very ingeniously attempted to shew that there is here a regular order and gradation; but it is not the order of cause and effect. Different things are mentioned, and what is added, has in some way or another a connection with the previous word. To faith add virtue or moral conduct; that virtue may be rightly formed, add knowledge; that knowledge may be gained, add temperance; that temperance may continue, add patience or perseverance; that perseverance may be retained, add godliness or piety, that is, prayer to God; that godliness may not be alone, add brotherly-kindness; and that brotherly kindness may he enlarged, add love to all mankind. The word added has a connection with the immediately previous word, as the way, means, or an addition. — Ed.

I take virtue to mean a life honest and rightly formed; for it is not here ἐνέργεια, energy or courage, but ἀρετὴ, virtue, moral goodness. Knowledge is what is necessary for acting prudently; for after having put down a general term, he mentions some of the principal endowments of a Christian. Brotherly-kindness, φιλαδελφία, is mutual affection among the children of God. Love extends wider, because it embraces all mankind.

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious. But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit. When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help.

Note 150. The question of free-will does not properly belong to this passage; for the Apostle writes, not to those in their natural state, but to those whom he considered to be new creatures. The question of free-will ought to be confined to conversion, and not extended to the state of those who have been converted. The tenth article of the Church of England nearly meets the question, yet not wholly: it ascribes the will to turn most distinctly to God, and says that man cannot turn himself; but it does not expressly say whether man can resist the good-will given him, which is the very gist of the question. But it says further, that the grace of God by Christ “worketh with us when we have that good-will,” which seems certainly to imply, that the good-will first given is made thereby effectual. If there be, then, a cooperation, (as no doubt there is,) it is the cooperation, according to this Article, of the good-will first given, and not of anything in man by nature. — Ed.

8. For if these things be in you. Then, he says, you will at length prove that Christ is really known by you, if ye be endued with virtue, temperance, and the other endowments. For the knowledge of Christ is an efficacious thing and a living root, which brings forth fruit. For by saying that these things would make them neither barren nor unfruitful, he shews that all those glory, in vain and falsely, that they have the knowledge of Christ, who boast of it without love, patience, and the like gifts, as Paul also says in Ephesians 4:20,

“Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off the old man,” etc.

For he means that those who possess Christ without newness of life, have never been rightly taught his doctrine.

But he would not have the faithful to be only taught patience, godliness, temperance, love; but he requires a continual progress to be made as to these endowments, and that justly, for we are as yet far off from the goal. We ought, therefore, always to make advances, so that God’s gifts may continually increase in us.

9. But he that lacketh these things. He now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel. This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure and holy life, do not understand even the first rudiments of faith.

Note 151. “He is blind, (manu palpans) stroking with the hand,” is Calvin's; the Vulgate is manu tentans, “feeling with the hand:” but the original word means, “closing the eyes,” according to the Greek grammarians, Hesychius and Suidas: “He is blind, closing his eyes.” — Ed.

But Peter takes this for granted, that they who were still rolling in the filth of the flesh had forgotten their own purgation. For the blood of Christ has not become a washing bath to us, that it may be fouled by our filth. He, therefore, calls them old sins, by which he means, that our life ought to be otherwise formed, because we have been cleansed from our sins; not that any one can be pure from every sin while he lives in this world, or that the cleansing we obtain through Christ consists of pardon only, but that we ought to differ from the unbelieving, as God has separated us for himself. Though, then, we daily sin, and God daily forgives us, and the blood of Christ cleanses us from our sins, yet sin ought not to rule in us, but the sanctification of the Spirit ought to prevail in us; for so Paul teaches us in 1 Corinthians 6:11, “And such were some of you; but ye are washed,” etc.

2 Peter 1:10-15

10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

10. Quamobrem magis, fratres, studete firmam vestram vocationem et electionem facere: Haec enim si feceritis, non cadetis unquam:

11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

11. Sic enim abundè subministrabitur vobis ingressus in regnum eternum Domini nostri et Servatoris Jesu Christi.

12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

12. Itaque non negligam semper de iis commonefacere, etiamsi noveritis, et confirmati sitis in praesenti veritate.

13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

13. Justum autem arbitror, quandiu sum in hoc tabernaculo, vos admonitione;

l4. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.

14. Quum sciam brevi me depositurum hoc tabernaculum, quemadmodum et Dominus Jesus manifestavit mihi.

15. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

15. Dabo autem operam, ut etiam semper post meum discessum possitis horum habere memoriam.

10. Wherefore the rather, brethren, give diligence. He draws this conclusion, that it is one proof that we have been really elected, and not in vain called by the Lord, if a good conscience and integrity of life correspond with our profession of faith. And he infers, that there ought to be more labor and diligence, because he had said before, that faith ought not to be barren.

Some copies have, “by good works;” but these words make no change in the sense, for they are to be understood though not expressed.

Note 152. There is no sufficient authority for introducing them. Besides, there is no need of them, for the word ταῦτα, “these things,” has been often previously repeated, and refers to the things mentioned in verses 5, 6, and 7. — Ed.

He mentions calling first, though the last in order. The reason is, because election is of greater weight or importance; and it is a right arrangement of a sentence to subjoin what preponderates. The meaning then is, labor that you may have it really proved that you have not been called nor elected in vain. At the same time he speaks here of calling as the effect and evidence of election. If any one prefers to regard the two words as meaning the same thing, I do not object; for the Scripture sometimes merges the difference which exists between two terms. I have, however, stated what seems to me more probable.

Note 153. The order is such as we often meet with, the visible effect first, and then the cause, as in Romans 10:9; confession, the ostensible act, is mentioned first, and then faith, which precedes it. So here, calling, the effect produced, is first mentioned, and then election, the cause of it; as though he had said, “Make your calling, which has proceeded from your election, sure.” — Ed.

Now a question arises, Whether the stability of our calling and election depends on good works, for if it be so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on his eternal purpose; and secondly, that calling begins and is completed through his gratuitous goodness. The Sophists, in order to transfer what is peculiar to God's grace to ourselves, usually pervert this evidence. But their evasions may be easily refuted. For if any one thinks that calling is rendered sure by men, there is nothing absurd in that; we may however, go still farther, that every one confirms his calling by leading a holy and pious life. But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause, but on the contrary from the sign or the effect. Moreover, this does not prevent election from being gratuitous, nor does it shew that it is in our own hand or power to confirm election. For the matter stands thus, — God effectually calls whom he has preordained to life in his secret counsel before the foundation of the world; and he also carries on the perpetual course of calling through grace alone. But as he has chosen us, and calls us for this end, that we may be pure and spotless in his presence; purity of life is not improperly called the evidence and proof of election, by which the faithful may not only testify to others that they are the children of God, but also confirm themselves in this confidence, in such a manner, however, that they fix their solid foundation on something else.

At the same time, this certainty, mentioned by Peter, ought, I think, to be referred to the conscience, as though the faithful acknowledged themselves before God to be chosen and called. But I take it simply of the fact itself, that calling appears as confirmed by this very holiness of life. It may, indeed, be rendered, Labor that your calling may become certain; for the verb ποιεῖσθαι is transitive or intransitive. Still, however you may render it, the meaning is nearly the same.

The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly and a holy life, because this is the design and end of election. Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!

For if ye do these things. Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported. Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling.

He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: “God, by ever supplying you abundantly with new graces, will lead you to his own kingdom.” And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, “The Lord will abundantly supply your need, until you shall enter into his eternal kingdom.” He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.

12. Wherefore I will not be negligent. As we seem to distrust either the memory or the attention of those whom we often remind of the same thing, the Apostle makes this modest excuse, that he ceased not to press on the attention of the faithful what was well known and fixed in their minds, because its importance and greatness required this.

“Ye do, indeed,” he says, “fully understand what the truth of the gospel is, nor have I to confirm as it were the wavering, but in a matter so great, admonitions are never superfluous; and, therefore, they ought never to be deemed vexatious.” Paul also employs a similar excuse in Romans 15:14,

“I am persuaded of you, brethren,” he says, “that ye are full of knowledge, so as to be able to admonish one another: but I have more confidently written to you, as putting you in mind.”

He calls that the present truth, into the possession of which they had already entered by a sure faith. He, then, commends their faith, in order that they might remain fixed in it more firmly.

13. Yea, I think it meet, or right. He expresses more clearly how useful and how necessary is admonition, because it is needful to arouse the faithful, for otherwise torpor will creep in from the flesh. Though, then, they might not have wanted teaching, yet he says that the goads of admonitions were useful, lest security and indulgence (as it is usually the case) should weaken what they had learned, and at length extinguish it.

He adds another cause why he was so intent on writing to them, because he knew that a short time remained for him. “I must diligently employ my time,” he says; “for the Lord has made known to me that my life in this world will not be long.”

We hence learn, that admonitions ought to be so given, that the people whom we wish to benefit may not think that wrong is done to them, and also that offenses ought to be so avoided, that yet the truth may have a free course, and exhortations may not be discontinued. Now, this moderation is to be observed towards those to whom a sharp reproof would not be suitable, but who ought on the contrary to be kindly helped, since they are inclined of themselves to do their duty. We are also taught by the example of Peter, that the shorter term of life remains to us, the more diligent ought we to be in executing our office. It is not commonly given to us to foresee our end; but they who are advanced in years, or weakened by illness, being reminded by such indications of the shortness of their life, ought to be more sedulous and diligent, so that they may in due time perform what the Lord has given them to do; nay, those who are the strongest and in the flower of their age, as they do not render to God so constant a service as it behooves them to do, ought to quicken themselves to the same care and diligence by the recollection of approaching death; lest the occasion of doing good may pass away, while they attend negligently and slothfully to their work.

At the same time, I doubt not but that it was Peter’s object to gain more authority and weight to his teaching, when he said that he would endeavor to make them to remember these things after his death, which was then nigh at hand. For when any one, shortly before he quits this life, addresses us, his words have in a manner the force and power of a testament or will, and are usually received by us with greater reverence.

14 I must put off this my tabernacle. Literally the words are, “Short is the putting; away of this tabernacle.” By this mode of speaking, and afterwards by the word “departing,” he designates death, which it behooves us to notice; for we are here taught how much death differs from perdition. Besides, too much dread of death terrifies us, because we do not sufficiently consider how fading and evanescent this life is, and do not reflect on the perpetuity of future life. But what does Peter say? He declares that death is departing from this world, that we may remove elsewhere, even to the Lord. It ought not, then, to be dreadful to us, as though we were to perish when we die. He declares that it is the putting away of a tabernacle, by which we are covered only for a short time. There is, then, no reason why we should regret to be removed from it.

But there is to be understood an implied contrast between a fading tabernacle and a perpetual habitation, which Paul explains in 2 Corinthians 5:1.

Note 154. Paul, at the beginning of this chapter, compares our state in this world in a fading body with our state above after the resurrection in a glorified body, and takes no account of the intervening time between death and the resurrection. By keeping this in view, the whole passage, otherwise obscure, will appear quite clear. He speaks of being unclothed and clothed, that is, of being divested of one body, and of putting on another; and consistently with this view he speaks of not being found naked, that is, without a body as a covering. — Ed.

When he says that it had been revealed to him by Christ, he refers not to the kind of death, but to the time. But if he received the oracle at Babylon respecting his death being near, how was he crucified at Rome? It certainly appears that he died very far from Italy, except he flew in a moment over seas and lands. But the Papists, in order to claim for themselves the body of Peter, make themselves Babylonians, and say that Rome is called Babylon by Peter: this shall be refuted in its proper place. What he says of remembering these things after his death, was intended to shew, that posterity ought to learn from him when dead. For the apostles had not regard only for their own age, but purposed to do us good also. Though, then, they are dead, their doctrine lives and prevails: and it is our duty to profit by their writings, as though they were manifestly present with. us.

Note 155. It has been disputed, whether he refers here to what is recorded in John 21:18, 19, or to a new revelation. The latter was the opinion of some of the ancient fathers; and not without reason, for in John the manner of his death is what is mentioned, but here the near approach of it, — two things wholly distinct. — Ed.