2 Peter 1

Analysis and Annotations

I. THE GRACIOUS PROVISIONS OF GOD

CHAPTER 1

1. God's gracious provisions in Christ (2 Peter 1:1)

2. The development of the divine nature (2 Peter 1:5)

3. The promises of prophecy (2 Peter 1:12)

2 Peter 1:1

We are not left in doubt who the writer is, not a pseudo Peter, but Simon Peter, the fisherman of Galilee. With this second Epistle he finishes the task given him by the Lord “to strengthen his brethren.” The opening verse of the third chapter shows that the Epistle is addressed to the same persons to whom he wrote the first Epistle. He gives his old name, Simon (or as in the Greek, Symeon), followed by the new name given him by the Lord, Peter. He calls himself a servant first before he mentions his apostleship. The word servant is the same as the word by which Paul designated himself, that is, a slave. Evidently Peter estimated his servantship higher than his apostle ship.

He addresses his brethren no longer as he did in his first Epistle as strangers and elect by the foreknowledge of God. His purpose is a different one. No longer does he mention their trials, sufferings and persecutions; this was done abundantly in the preceding document. He addresses them instead as those “that have obtained like precious faith,” that is, the faith in the Lord Jesus Christ, the Son of God, Saviour and Lord. This faith is obtained “through the righteousness of God and our Saviour Jesus Christ.” In Romans the righteousness of God is the great theme as the ground of the believer's justification. (See annotations on Romans 3:1 .) Here it has a somewhat different meaning. It is not the question of justification, but the question of God having been righteous, that is, faithful to His promises by Him who is Jehovah, their own promised Messiah. It was the faithfulness of the God of Israel which had bestowed upon them as a believing remnant this faith, which was now so precious to them, the faith in Jehovah-Jesus as Saviour.

Then follows the greeting: “Grace and peace be multiplied unto you through the knowledge of God, and of our Lord Jesus Christ.” This form of greeting using the word “multiplied” is confined to the two Epistles of Peter and the Epistle of Jude. It is not without significance. When believers suffer, as seen in the First Epistle of Peter, they can count on God, to multiply grace and peace. But Second Peter and the Epistle of Jude look forward to the last days, the end of the age, with its predicted apostasy, and for those days God promises to multiply to His own grace, peace and mercy. But it must be noticed that this multiplication is “through the knowledge of God, and of our Lord Jesus Christ.” It is not independent of a real heart knowledge of God and His Son, our Lord. There may be a head knowledge of God and of Christ, a barren knowledge which brings no fruit unto God. Of this we read in 2 Peter 2:20 of our Epistle.

The knowledge of God is in Jesus Christ; through Him we know God in all His gracious fullness. (See 1 John 5:20 .) The real heart knowledge of Him produces fruit because it carries with it divine power, which has given to the believer “all things that pertain to life and godliness, through the knowledge of Him that hath called us by glory and virtue.” Life and glory are the gifts of grace; life is bestowed in the new birth which fits for glory, but godliness and virtue are the practical results of that grace in the life of the believer. The divine power for godliness and virtue which are to be manifested in the believer's life, that power which is able to act in us and give us the victory, must be laid hold on by faith. “How precious it is to know that faith can use this divine power, realized in the life of the soul, directing it toward glory in the end! What a safeguard from the efforts of the enemy, if we are really established in the consciousness of this divine power acting on our behalf in grace! The heart is led to make glory its object; and virtue, the strength of spiritual life, is developed on the way to it. Divine power has given all that is needed” (Synopsis of the Bible.)

Having called us by glory and virtue, He has in connection with it given us exceeding great and precious promises. These promises relate to both, glory and virtue. Through these promises we are made partakers of the divine nature, by the divine power acting in us, with the glory as the blessed goal. But by the same power promised unto us, we escape and are delivered from the corruption that is in the world through lust. Here is the real victorious life of a believer. It is not in some kind of a fixed “holiness experience” by which the old nature is eradicated, a teaching which is altogether against Scripture. The heart must be occupied with Christ and the glory by which we are called, as a result the divine power, the Holy Spirit in us, acts and victory over sin results.

2 Peter 1:5

While God promises to His people to add, that is, to multiply, daily grace and peace, they themselves in the faith which realizes the divine power and the glory to come, must add to that faith virtue, and that is to be done “by giving all diligence.” The divine nature which the believer has received loves the will of God; it is a holy nature, and therefore abhors the corruption which is in the world by lust. But that divine nature is subject to growth and development in the life of the child of God, and that requires all care and diligence. If Christians say that they possess a new nature, are born again, saved by grace, and continue to live according to the old nature, enjoying the world and its sinful pleasures, without manifesting godliness and virtue, they are not only in a very unscriptural attitude, but on dangerous ground. It would prove that they belong to the class of professors described in 2 Peter 2:20 .

Seven things are to be added to faith. “Add to your faith virtue.” This word means something different from its general meaning in English. It means moral courage, a courage which refuses the gratification of the old nature. It is the soldier's courage, who stands manfully against all opposition. It is an energy by which the heart is master of itself, and is able to choose the good, and to cast aside the evil, as a thing conquered and unworthy of one's self. Such courage to stand and withstand, this energy to deny one's self, makes full communion with God possible. If such virtue is added to faith it leads to knowledge, the next thing. The truth of God and the things of God are known and learned by obedience, by walking in them. Knowledge gained, without virtue practised, only puffs up and leads to hypocrisy.

A true knowledge of God is heart acquaintance with Him. This knowledge leads to temperance, which means self-restraint. And self-restraint, the government of the will, must be followed by patience, which means endurance. How easy it is to endure reproach, wrongs inflicted by others, sufferings--to endure it all in patience when faith looks to Him Who endured more than we are ever called upon to do. If such is the case, godliness will not be lacking. It is a walk with God, communion with Him, child-like trust and obedience and reverence. Out of such a heart of faith, which has moral courage, practises self restraint, knowing God, endures and is godly--affections towards fellow-believers flow forth and brotherly love is added. This is what the knowledge of God teaches, “Ye yourselves are taught of God to love one another” (1 Thessalonians 4:9).

But there is something still higher than brotherly kindness and affection, and that is “love.” It means divine love, which is the very nature of God Himself. “If divine love governs me, I love all my brethren; I love them because they belong to Christ; there is no partiality. I shall have greater enjoyment in a spiritual brother; but I shall occupy myself about my weaker brother with a love that rises above his weakness and has a tender consideration for it. I shall concern myself with my brother's sins, from love of God, in order to restore my brother, rebuking him, if needful; nor, if divine love be in exercise, can brotherly love be associated with disobedience. In a word, God will have His place in all my relationships” (John N. Darby).

Here, then, is food for self-examination and self-judgment. Does my faith in Christ, in whom all things are freely supplied pertaining to life and godliness, produce moral courage--does it produce heart knowledge of God, self-restraint, endurance in meekness, godliness and brotherly love and is all governed in me according to love, the very essence of God Himself. These things should be not only in us, but abound. It will not leave us barren or unfruitful. “But he that lacketh these things is blind, and cannot see afar off (short-sighted) and hath forgotten that he was cleansed from his former sins.” There is not only the blindness of the natural man, but there may be a blindness and short- sightedness of a believer. It means that a believer whose new nature does not develop and manifest itself in these things, is short-sighted in respect to the heavenly things, the seen things which surround him are the objects which absorb his mind. Such a one forgets that he was cleansed from his former sins. The joy and peace in the Holy Spirit are no longer a present possession; his own heart condemns him and he lacks the reality of His salvation; the joy of it is gone, he has forgotten his cleansing from his former sins. When a believer remembers what God has done for Him in redemption, he will also long for a practical manifestation of that salvation in a godly life and walk.

He speaks next of making our calling and election sure. But is this not sure already? As far as God, who has called and elected us, is concerned, it is sure. To have a consciousness of our calling and election, the sureness of it, requires diligence to walk in the path which the Holy Spirit through the pen of Peter has so beautifully described. Those who walk thus will not stumble, and, finally, “an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.”

2 Peter 1:12

Having mentioned the coming kingdom of Christ, the Holy Spirit now enlarges upon this. We pointed out in the first Epistle that salvation to be revealed, as repeatedly stated, means the visible and glorious appearing of our Lord to establish His kingdom on earth. Peter does not teach the coming of the Lord for His saints at all. He knew it, of course, for the Lord had revealed it through Paul. Inasmuch as Peter writes to this remnant of believing Jews, and that remnant is also representative of another remnant, which will, during the great tribulation, suffer and wait for the coming of the King, the second half of this chapter is therefore taken up with the kingdom in manifestation, as revealed in prophecy and foreshadowed by the transfiguration.

He speaks first of His coming departure; the Lord had told him about that long ago. But there was no doubt a special intimation from the Lord that this event would now soon be and he would have “to put off this tabernacle. So before his departure he was anxious to give them instructions by the Spirit of God, so that they might have these things always in remembrance. This makes it clear once more that Peter did not look for a chain of successors to become guardians and instructors of the faith.

He and the other apostles had not followed cunningly devised fables when they made known the power and coming of the Lord Jesus Christ. They had been eye witnesses of His majesty. But where and how? He speaks of the scene on the holy mount, when the Lord Jesus Christ was transfigured before them, when they heard the voice of the Father from the excellent glory. He stood upon that mount clothed with the glory of the Father; with Him Moses and Elijah, the one who had died, the other who went to heaven without dying. It was a foregleam of His coming glory and a fulfillment of the promise given in the last verse of Matthew 16:1. As He stood upon that mountain, so He will appear in His glory on earth again, bringing His saints with Him. It is His visible and glorious appearing to which Peter refers, and which was foreshadowed in the transfiguration, and not that coming promised to His own in John 14:1, to take them into the Father's house. “We have also a more sure word of prophecy” should be rendered, “We have the word of prophecy made more sure.” The Word of prophecy is, of course, in the Old Testament. But is not this sure enough? Why should it be made more sure? It must be understood in the sense of attesting, or confirming the word of prophecy. The transfiguration confirmed the prophecies in the Old Testament. The prophets describe such a scene like the transfiguration, when the Son of Man comes from heaven in power and glory; hence the word of prophecy has been confirmed, made more sure, by the scene on the holy mount. Let it be stated again that the Old Testament prophetic Word does not reveal that coming for His saints, which is for the Church “that blessed Hope.” When Paul speaks of it in 1 Corinthians 15:1 he speaks of it as a mystery; it was hidden in former ages (1 Corinthians 15:51). Yet in the verse before us Peter alludes to it when he speaks of the morning star.

There is a difficulty connected with this verse, and some have read it as if it meant that the morning star must arise in the heart of the individual, as it has been stated in the following comment: “The day star arising in our hearts will be the inner premonitions which announce the coming, as the day star heralds the dawn; such premonitions might be occasioned by observing the various signs of the coming.” But it does not mean this at all, nor does it mean that prophecy is only to be used for encouragement till we possess the proper Christian hope. The suggested rendering in the Numerical Bible removes the difficulty. “We have also the prophetic Word confirmed, to which ye do well in taking heed (as to a lamp that shineth in an obscure place, until the day dawn and the morning star ariseth) in your hearts.” It does not mean that the morning star is to arise in the heart of the believer; it means that we should take heed to prophecy in our hearts. And how the entire prophetic Word, that blessed lamp, is needed in these darkening days!

The day dawn is preceded by the rising of the morning star, or day star, and the morning star is the blessed emblem of the coming of the Lord for His saints. He is both the morning star and the sun of righteousness. He appears as the morning star for His saints and afterward in full glory as the sun of righteousness.

The closing statements of this chapter are also of much importance. “Knowing this first, that no prophecy of Scripture is of private interpretation. For no prophecy ever came by the will of man; but men spake from God, being moved by the Holy Spirit.” Prophecy never could be produced by the will of man; only God knows the future and He has spoken concerning the future.

The fact of prophecy is one of the great evidences of the supernaturalness of the Bible. The men who were used to communicate prophecy spoke from God; they were moved by the Holy Spirit. For this reason the pernicious school of destructive criticism has always aimed at the prophetic Word, for if they concede that there is prophecy, they acknowledge their defeat. What denials and theories they have used in order to get rid of prophecy we cannot follow here. The next chapter shows what results have been brought about through the rejection of the truth stated by Peter, that God hath spoken. Of equal importance is the divine statement, “that no prophecy of Scripture is of private interpretation.”

Rome has used the word “private” to uphold its awful lie, that Scripture should never be interpreted by a private individual. As a result Rome discourages in every way the reading of the Word of God. In the past that system burned the Bibles, often chaining the Bible to the martyr at the stake, burning the hated Book with the hated witness. Give Rome her old time power and she will do it again. The prophetic Word only is here in view. Prophecy shows a divine unity that is wonderful. Some have said that history must interpret prophecy, but that is not so. History is predicted in advance by prophecy. In interpreting prophecy, prophetic Scripture must be compared with prophetic Scripture. Prophecy must be taken as a whole. We have no business to say, as it is often done, “I think it means this or that.” Prophecy starts in Genesis 3:15. The consummation of all prophecy is the kingdom of Christ, the victory of God in His Son, the complete defeat of Satan. Every prophecy is a part of prophecy, having one and the same object and can, therefore, not be interpreted by itself, independent of the rest of prophecy. All the confusion which is in the professing church today as to the prophetic forecasts of the Word of God is the result of having ignored this important injunction.