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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Երկրորդ Թղթոյն Պետրոսի

Զայս դարձեալ ինքն Պետրոս գրէ զթուղթս հաւատացելոցն. եւ է թուղթս յիշատակ առաջնոյն. վասն զի գիտէր եթէ փութով է լինելոց փոխումն իւր ՚ի մարմնոյ. եւ փութաց արագ ամենեցուն յիշեցուցանել, վասն որոյ մկրտեցանն՝ լսել զվարդապետութիւն։ Եւ նախ՝ յաղագս հաւատոյ պատմէ. ցուցեալ ՚ի մարգարէիցն զնա աւետարանեալ. եւ զի մարգարէութիւնքն որ յաղագս Փրկչին՝ ոչ են մարդկայինք, այլ յԱստուծոյ խօսեցան. ապա պատուիրէ մի՛ միտ առնել խաբեբայիցն որք լինիցին նոցա կորուստ. որպէս յանցուցելոց հրեշտակացն եղեւ։ Պատմէ եւ ՚ի թուղթս՝ աւուրս լինել յորս խաբեբայք եկեսցեն, եւ կամիցին պատրել զոմանս ասելով, թէ ունայն ասի ՚ի ձէնջ գալուստ Փրկչին, զի միշտ ասէք գալ՝ եւ ո՛չ գայ. ՚ի սոցունց մանաւանդ փախչել պատուիրէ. եւ ուսուցանէ մի՛ լինել կարճամիտ վասն ժամանակաց. զի ամենայն ժամանակք ոչինչ է համարեալ առաջի Տեառն. այլ զմի օրն իբրեւ զհազար ամ լինել, եւ զհազար ամն իբրեւ զմի օր. Միայն պատրա՛ստք ասէ եղերուք աւուր Տեառն։ Զսոյն ստուգէ՝ ցուցանէ եւ պատուիրէ զգուշանալ ամենեցուն՝ նմա բարւոք գործովք. եւ սիրել զոր յառաքելոց գրեալքն են, եւ մի՛ ընդունել զորս ո՛չ ընդունին զնոսա. զի զամենայն աստուածային գիրս անարգեն նոքա։ Յիշեցուցանէ եւ վարդապետէ առ ամենայն աստուածային գիրս կանխել, եւ գիտել զգործս եղելոցն. եւ պատուիրէ մի՛ անկանել ՚ի զգուշութենէ հաւատոց. եւ ա՛յսպէս կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Писатель послания, известного в каноне под именем второго послания Ап. Петра, в самом подписании называет себя Симоном Петром, рабом и Апостолом Иисуса Христа, т. е. теми же именами, которыми он называл себя и в 1-м послании, с прибавлением двух: Симон, раб (I:1). В самом содержании есть немало черт сходства с содержанием первого послания, а также указаний на личность великого первоверховного Апостола Петра. В самом начале послания, I:2-4, Апостол, как бы продолжая речь в конце первого послания, V:12, говорит о величии благ христианской веры и высоте облагодатствованного состояния христиан. Затем о себе Апостол говорит, как об очевидце величия Господа Иисуса Христа и славы Его преображения (I гл. ст. 16-17), а в III:1: замечает, что читателям он пишет уже второе послание. Дух послания, пламенность речи, отражающая пламенную ревность Ап. Петра, в свою очередь свидетельствуют о принадлежности ему и второго послания. Наконец, в отношении свящ. писателя послания к Ап. Павлу, которого он называет своим возлюбленным братом (III:15) и об искажении учения которого невеждами он скорбит (III:16), тоже можно видеть печать апостольского духа св. Петра. Вообще, по совокупности всех данных содержаний 2: посл. Ап. Петра, "оно есть напоминание о том, что прежде писано" (блаж. Феофил.), и именно Апостолом Петром.

Но, несмотря на эти внутренние свидетельства принадлежности 2: послания Ап. Петра именно первоверховному Апостолу, многие исследователи нового времени, начиная еще с Эразма, Кальвина и Г. Гроция, оспаривают подлинность этого послания и считают его написанным неизвестным апостольским учеником. Основанием для этого указывают прежде всего отсутствие до начала III христианского века прямых свидетельств о 2-м Петровом послании, причем не раз были высказываемы и сомнения в происхождении его от св. Ап. Петра. Второе Соборное послание Ап. Петра не находится в сирском переводе Пешито (2-го века), нет о нем упоминания и в так называемом фрагменте Муратория. Однако, если действительно вся Церковь признала это послание подлинным лишь в конце IV века, а в предыдущие века в некоторых церквах оно оставалось неизвестным, то это более всего свидетельствует о той крайней осторожности и разборчивости, с какою Церковь вела дело установления новозаветного канона. Впрочем, косвенные свидетельства известности 2: Петра древнейшим церковным писателям, бесспорно, существуют, как показывают отдельные выражения и мысли, весьма близко напоминающие соответствующие места из 2: Петра. Это именно нужно сказать о первом послании св. Климента Римского к Коринфянам (гл. IX, ср. 2Пет. I:17; II:5; гл. XXXV, ср. 2Пет. II:2), о "Пастыре Ермы" (Виден. 3:7; см. 2Пет. II:15, 21, 22), о сочинении св. Иустина Мученика "Разговор с Трифоном Иудеем" (гл. LXXXI, ср. 2Пет. III:8) и соч. Феофила Антиохийского, Ad Autol. 2:9; ср. 2Пет. I:21. По свидетельству Евсевия Кесарийского, Климент Александрийский даже написал толкование на 2: Петра (Ц. Ист 6:14, 1), что, конечно, указывает на глубокое уважение к этому посланию в древней Церкви. А Ориген, упоминая о том, что подлинность 2: Петра некоторыми оспаривается, сам, однако, признает его подлинным, говоря, например: "Петр двумя трудами своих посланий вещает" (Migne. s. gr. t. 12:857). Решительно признавали подлинность 2: Петра св. Дидим и Афанасий Александрийские" (Воскресн. чтен. 1877. № 38).

Неподлинность 2: послания Ап. Петра в новое время пытались доказать и из внутренних оснований - из замечаемых в содержании послания черт несходства, различия в сравнении с содержанием 1: Послания. Так, говорят, в богословии 1: послания, главное понятие - понятие надежды (elpiV), во 2-м - понятие - знания (epignwsiV). В 1-м послании не раз говорится о близости парусин второго пришествия, во 2-м читаем лишь о внезапности, но не близости парусин. В 1: -м послании неоднократно говорится о гонениях на христиан, во 2-м же говорится о возможном или действительном появлении лжеучителей, от которых Апостол предостерегает читателей. В первом послании Апостол Петр весьма часто пользуется книгами Ветхого Завета, во втором же послании почти нет буквальных цитат из Ветхого Завета; язык первого послания обилует гебраизмами, язык же второго приближается к эллинистическому диалекту. Но все эти черты различия между обоими посланиями часто крайне преувеличены; например, понятие христианской надежды, несомненно, присуще писателю 2: Петра (I:4, 11; III:12), равно как и идея христианского знания совершенно не чужда, а, напротив, присуща и свящ. писателю первого послания Ап. Петра (I:12, 25, 26; II:2), частью, совершенно субъективны или даже мнимы, каковы различия в языке и стиле, частью же вполне естественны и в произведениях одного писателя, писанных в разное время и отражающих поэтому разные события или обстоятельства: при написании первого послания христианам угрожали внешние гонения, а во время составления второго послания обозначались внутри христианского общества зачатки еретических учений; и то, и другое нашло соответствующий отклик со стороны великого Апостола. Таким образом, ни внешние свидетельства о послании, ни внутренние данные содержания его не заключают в себе ничего, что заставляло бы отступить от церковного воззрения на 2: Петра, как подлинное произведение первоверховного Апостола Петра.

Ближайшим побуждением к написанию этого послания было желание старца-Апостола, приблизившегося уже к смерти (I:14-15), - дать предостережение и орудие христианам против нарождавшихся лжеучений. Имея много общих черт в изображении последних с 2: посланием Ап. Павла к Тимофею (III гл.), второе послание Ап. Петра является, вероятно, современным последним писанием: как 2Тим. есть последнее послание Апостола языков и составляет предсмертный завет его Церкви, так и 2Пет. написано Ап. Петром незадолго до его смерти и тоже является произведением предсмертных пророческих вещаний великого Апостола; и то и другое послание написаны были в Риме, около 66-67: гг. по Р. X.

В русской литературе, кроме не раз упомянутого труда Преосвящ. епископа Михаила - Толковый Апостол, ч. 2-я (Киев, 1905), имеются еще: 1) архим. (ныне архиеп.) Никанора - "Общедоступное объяснение второго Соборного послания святого Апостола Петра". Казань, 1889, 2) иеромонаха (ныне епископа) Теория - "Изъяснение труднейших мест 2: Петра". Симферополь, 1901, и 3) профессора о. протоиерея Д. И. Богдашевского - "Второе соборное послание св. Апостола Петра" (в "Опытах по изучению Священного Писания Нового Завета, Вып. I") Киев, 1909.

Matthew Henry: Concise Commentary on the Whole Bible - 1706
THE penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an apostle (v. 1), and says that he was one of the three apostles that were present at Christ's transfiguration (v. 18), and says expressly that he had written a former epistle to them, ch. iii. 1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us.

In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle, ver. 1-4. II. An exhortation to advance and improve in all Christian graces, ver. 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, ver. 8-11. 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work, ver. 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.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Second Epistle of Peter
As the preface to the preceding epistle embraces the question of the authenticity of both epistles, and also considers several matters common to both, I need not take up the subject here afresh; but simply consider those matters which are peculiar to the epistle before me, and which have not been examined in the foregoing preface.
"This epistle, as appears from Pe2 3:1, (says Michaelis), was written to the same communities as the first epistle; and the author gives us thus to understand, that he was the person who wrote the first epistle; that is, the Apostle Peter. He calls himself likewise, Pe2 1:1, Συμεων Πετρος, δουλος και αποστολος Ινσου Χριστου, Symeon Peter, a servant and apostle of Jesus Christ; and Pe2 1:16-18 says that he was present at the transfiguration of Christ on the mount. The notion therefore entertained by Grotius, that this epistle was written by a bishop of Jerusalem of the name of Simeon, is absolutely inadmissible; and we have no other alternative than this: either it was written by the apostle St. Peter, or it is a forgery in his name.
"The ancients entertained very great doubts whether St. Peter was really the author. Eusebius, in his chapter where he speaks of the books of the New Testament in general, reckons it among the αντιλεγομενα, those not canonical. He says that tradition does not reckon, as a part of the New Testament, the second epistle ascribed to Peter; but that, as in the opinion of most men, it is useful, it is therefore much read. Origen had said, long before, that Peter had left behind him one epistle universally received, and perhaps a second, though doubts are entertained about it.
"The old Syriac version, though it contains the Epistle of St. James, which Eusebius likewise reckons among the αντιλεγομενα, does not contain the Second Epistle of St. Peter. Now it cannot be said that the other books of the New Testament were translated into Syriac before St. Peter's second epistle was written; for St. Paul's Second Epistle to Timothy was written certainly as late, and yet is contained in this very version. And if an epistle, addressed only to an individual, was known to the Syriac translator, it may be thought that a circular epistle addressed to communities dispersed in several countries in Asia, would hardly have escaped his notice. The circumstance, therefore, that the old Syriac translator did not translate the Second Epistle of St. Peter as well as the first, may be used as an argument against its antiquity, and of course against its authenticity.
"It appears then that, if the authenticity of this epistle were determined by external evidence, it would have less in its favor than it would have against it. But, on the other hand, the internal evidence is greatly in its favor; and indeed so much so, that the epistle gains in this respect more than it loses in the former. Wetstein, indeed, says that since the ancients themselves were in doubt, the moderns cannot expect to arrive at certainty, because we cannot obtain more information on the subject in the eighteenth, than ecclesiastical writers were able to obtain in the third and fourth, centuries. Now this is perfectly true as far as relates to historical knowledge, or to the testimony of others in regard to the matter of fact, whether St. Peter was the author or not. But when this question is to be decided by an examination of the epistle itself, it is surely possible that the critical skill and penetration of the moderns may discover in it proofs of its having been written by St. Peter, though these proofs escaped the notice of the ancients. After a diligent comparison of the First Epistle of St. Peter with that which is ascribed to him as his second, the agreement between them appears to me to be such, that, if the second was not written by St. Peter as well as the first, the person who forged it not only possessed the power of imitation in a very unusual degree, but understood likewise the design of the first epistle, with which the ancients do not appear to have been acquainted. Now, if this be true, the supposition that the second epistle was not written by St. Peter himself, involves a contradiction. Nor is incredible that a pious impostor of the first or second century should have imitated St. Peter so successfully as to betray no marks of a forgery; for the spurious productions of those ages, which were sent into the world in the name of the apostles, are for the most part very unhappy imitations, and discover very evident marks that they were not written by the persons to whom they were ascribed. Other productions of this kind betray their origin by the poverty of their materials, or by the circumstance that, instead of containing original thoughts, they are nothing more than a rhapsody of sentiments collected from various parts of the Bible, and put together without plan or order.
"This charge cannot possibly be laid to the Second Epistle of Peter, which is so far from containing materials derived from other parts of the Bible, that the third chapter exhibits the discussion of a totally new subject. Its resemblance to the Epistle of Jude will hardly be urged as an argument against it; for no doubt can be made that the Second Epistle of St. Peter was, in respect to the Epistle of St. Jude, the original, and not the copy. Lastly, it is extremely difficult, even for a man of the greatest talents, to forge a writing in the name of another, without sometimes inserting what the pretended author either would not or could not have said; and support the imposture in so complete a manner as to militate, in not a single instance, either against his character or against the age in which he lived. Now, in the Second Epistle of St. Peter, though it has been a subject of examination full seventeen hundred years, nothing has hitherto been discovered which is unsuitable either to the apostle or the apostolic age. Objections, indeed, have been made on account of its style; but the style of the second epistle, when compared with that of the first, warrants rather the conclusion that both were written by the same person. We have no reason, therefore, to believe that the Second Epistle of St. Peter is spurious, especially as it is difficult to comprehend what motive could have induced a Christian, whether orthodox or heretic, to attempt the fabrication of such an epistle, and then falsely ascribe it to St. Peter.
"Having shown that the supposition that this epistle is spurious is without foundation, I have, in the next place, to show that there are positive grounds for believing it to be genuine. The arguments in favor of its genuineness are of two kinds, being founded on the similarity of the two epistles, either in respect to their materials, or in respect to their style. The arguments of the former kind are as follow: -
"The design of the first epistle was to assure the uncircumcised Christians that they stood in the grace of God. Now it was not generally known that this was the design of it; and therefore we cannot suppose that any person whose object was to forge an epistle in St. Peter's name should have observed it. But the design of the second epistle was certainly the same as that of the first, as appears from the address, Pe2 1:1 : Τοις ισοτιμον ἡμιν λαχουσι πιστιν εν δικαιοσυνῃ του Θεου· To them who have obtained like precious faith with us, through the righteousness of God. If we explain ἡμιν, as denoting 'us apostles,' the address will imply what was wholly unnecessary, since no one could doubt that the faith of other Christians might be as good as the faith of the apostles; and it will sound likewise rather haughty and assuming; but if we explain ἡμιν as denoting 'us who were born Jews,' and consider that the second epistle, as well as the first, was directed to persons who were born heathens, the address becomes clear and consistent: δικαιοσυνῃ του Θεου, will then signify the impartiality of God in estimating the faith of native heathens as highly as the faith of native Jews, which St. Peter has extolled in other places. We shall likewise be able to explain Pe2 1:8-10, which appears to contain the tautology that those who are diligent in good works are not idle; whereas, if this epistle be explained from the design of the first, we shall perceive the meaning of the passage to be this, that they who are diligent in good works need not fear the reproach that they observe not the Levitical law, since their good works, which are the fruit of their religious knowledge, will be the means of making their calling and election sure. (See the note on Pe2 1:8-10 (note).)
"The deluge, which is not a common subject in the apostolic epistles, is mentioned both in Pe1 3:20, and in Pe2 2:5; and in both places the circumstance is noted, that eight persons only were saved; though in neither place does the subject require that the number should be particularly specified. Now it is true that St. Peter was not the only apostle who knew how many persons were saved in the ark; but he only, who by habit had acquired a familiarity with the subject, would ascertain the precise number, where his argument did not depend upon it. The author of the first epistle had read St. Paul's Epistle to the Romans; and the author of the second epistle speaks in express terms, Pe2 3:15, Pe2 3:16, of the epistles of St. Paul. Now, no other writer of the New Testament has quoted from the New Testament; consequently, we have in these epistles a criterion from which we may judge that they were written by the same author.
"Before I consider the arguments which are derived from the style of these epistles, I must observe that several commentators have on the contrary contended that the style is very different; and hence have inferred that they were written by different authors; but it is extremely difficult to form from a single epistle so complete a judgment of the author's style and manner as to enable us to pronounce with certainty that he was not the author of another epistle ascribed to him. The style of the same writer is not always the same at every period of his life, especially when he composes not in his native, but in a foreign, language.
"From what has been said in the course of this section, it appears that even the second chapter of the second epistle has some resemblance both in style and contents to the first epistle. This is to be particularly noted, because even the advocates for the second epistle have in general granted that the style of this chapter is not the usual style of St. Peter. Bishop Sherlock, for instance, acknowledges it; nor, though I contend that there is some similarity, as in Pe2 2:5-7, will I assert that there is no difference. But it will not therefore follow that the whole epistle was not written by St. Peter: and if it is allowable to draw a conclusion from one or two passages, it will be no other than this, that the second chapter is spurious, because the style of it is said to be as different from the first and third chapters as it is from the first epistle. This conclusion, however, no one will draw who has examined the connection of the whole epistle; in fact the difference in question is rather of a negative kind; for though I am unable to discover any remarkable agreement in style between the first epistle and the second chapter of the second epistle, I do not perceive any remarkable difference. This second chapter has indeed several words which are unusual in other parts of the New Testament, but the same may be said of the first epistle: and some of the expressions which to us appear extraordinary were borrowed perhaps from the Gnostics, whose doctrines are here confuted; for it is not unusual in combatting the opinions of a particular sect to adopt their peculiar terms. Thus in Pe2 2:17, the Gnostics are called 'clouds, agitated by a tempest;' and we know that the Manicheans, who had many doctrines in common with the Gnostics, taught that there were five good and five bad elements, and that one of the latter was called 'tempest.' In like manner they frequently speak of darkness under the name of ζοφος, which occurs more than once in this chapter. The Epistle of St. Jude has a still greater number of unusual figurative expressions; and it is not impossible that these also were borrowed from the Gnostics. The Second Epistle of St. Peter must have been written only a short time before his death; for he says, Pe2 1:14, 'shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me.' St. Peter here alludes to his conversation with Christ after the resurrection, recorded in Joh 21:18-22, where Christ had foretold his death in the following manner: 'When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and carry thee whither thou wouldest not.' Hence St. Peter might very easily conclude that he would not survive the coming of Christ to judge Jerusalem. But Christ has declared that Jerusalem would be destroyed before one generation passed away. St. Peter, therefore, after a lapse of thirty years, that is, in the year 64, necessarily considered his death as an event not far distant. As to the design of this epistle, it appears that St. Peter wrote against certain persons who, though members of the Church, denied the doctrine of a general judgment and a dissolution of the world. They inferred that this event, because it had been long delayed, would never take place; to which objection St. Peter replies by saying, That one day is with the Lord as a thousand years, and a thousand years as one day: that the Lord is not slack concerning his promise, as some men count slackness; but is long-suffering, not willing that any man should perish, but that all should come to repentance. Farther, St. Peter argues, that as the earth has already undergone a great revolution at the deluge, another revolution equally great is not incredible; and that since the former event was at the time when it happened as unexpected as the latter will be, we ought to believe in God's declaration, that the world will one day be totally destroyed. This destruction, St. Peter says, will be effected, not by water, as at the deluge, but by fire. 'The elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burned up.' Now, a general conflagration will be more easily admitted by those who are unacquainted with the state of the earth, than a universal deluge; for though it may be difficult to comprehend whence a sufficient quantity of water could be brought to cover the whole earth, yet no one can deny that the bowels of the earth abound with inflammable matter, and that fiery eruptions may spread themselves throughout the surface of the globe. (See the notes on Pe2 3:9-11 (note).)
"It must be observed that St. Peter's appeal to the deluge in the time of Noah implies that the adversaries whom he combats admitted that the Mosaic account of it was true, since it would have been useless to have argued from a fact which they denied. This must be kept in view, because it will assist us in determining who these adversaries were.
"St. Peter describes these false teachers, Pe2 2:10-12, as calumniators of the angels; which the apostle highly censures, even though the calumny should be directed against the fallen angels, since some respect is due to their former greatness and power. St. Peter says, 'angels themselves, which are greater in power and might, bring not railing accusation against them before the Lord; but these as natural brute beasts, made to be taken and destroyed, speak evil of the things which they understand not.' Here we have a description of these false teachers, which points them out more distinctly than any of the preceding accounts, and shows they were Gnostics. For the ecclesiastical history furnishes many examples of improper adoration paid to the angels. I know of no sect which calumniated them, except that of the Gnostics. Now the Gnostics calumniated the angels by their doctrine in respect to the creation of the world. They raised certain angels to the rank of creators; but described the creation as very imperfect, and the authors of it as wicked and rebellious against the supreme Being.
"Having thus shown that St. Peter in his second epistle combats the opinion of a Gnostic sect, I will now venture to go a step farther, and attempt to determine the name which the orthodox gave to this particular sect in the first century. St. Peter describes them, Pe2 2:15, as following the way of Balaam, that is, as following the religious doctrine of Balaam. The doctrine of Balaam, as St. John says, Rev 2:14, was to eat things sacrificed to idols, and to commit fornication. And since Nicolaus, in Greek, has the same meaning as Balaam in Hebrew, the followers of Balaam are called by St. John, Rev 2:15, Nicolaitans.
Now it is well known that the Nicolaitans were a sect of the Gnostics; and therefore it was probable that this was the sect against which St. Peter wrote. To this opinion it has been objected, that if St. Peter had meant the Nicolaitans, he would have called them, not followers of Balaam, but by their proper name, Nicolaitans; first, because in general proper names are retained and not translated; and, secondly, because in the present instance, no one before Cocceius observed the analogy between the Hebrew word Balaam and the Greek word Nicolaus. But neither of these reasons are true. For to say nothing of the general custom which once prevailed among the literati of Germany, of translating their names into Greek or Latin; I could produce examples of such translations amongst the Jews, of which it will be sufficient to mention that which occurs in Act 9:36. And the derivation of the Nicolaitans from Balaam must have been long known, at least in Asia; for in the Arabic version published by Erpenius, we find an instance of it in Rev 2:6, where τα εργα των Νικολαιτων is rendered (Arabic) that is 'works of the Shuaibites.' Now the Arabic word (Shuaib) is equivalent to the Hebrew Balaam. Shuaib is mentioned in the Koran (Surat vii. 86; xxvi. 176, and in other places) as the prophet of the Midianites. Some suppose that by Shuaib is meant Jethro; but in my opinion no other person is meant but Balaam, who was sent for by the Midianites as well as by the Moabites. At least I cannot comprehend how the Nicolaitans, or any other heretics, could be considered as followers of Jethro. The Arabic verb shaaba, signifies he destroyed, and the noun shaabon, the people. It is not improbable, therefore, that the Arabs adopted the word shuaib, as corresponding to the Hebrew word בלעם Balaam, which is compounded of בלע bala, he swallowed up or destroyed, and עם am, the people. So Νικολαος, Nicolas, is from νικαω, to overcome, and λαος, the people." - See Michaelis's Introduction.
I shall not attempt to dispute the propriety of these derivations and etymologies; but I must make one remark on the Shuaibites. In general, the Arabic writers say that Shuaib was Jethro, the father-in-law of Moses, and that God had sent him, according to the Koran, to preach pure morality to the Midianites; but I do not remember to have met with a sect of idolaters or heretics called Shuaibites. In both the places of the Koran mentioned above, Shuaib is spoken of with respect. But the conjecture that Shuaib and Balaam are the same is exceedingly probable; and this makes the etymology the more likely.
We may safely conclude from all the evidence before us,
1. That St. Peter, the apostle, was the author of this, as well as of the other, epistle.
2. That it was written to the same persons.
3. That they were in a state of persecution, and had also to contend with Gnostics or other heretics in the Church.
4. That it was written a short time after the first epistle, and not long before St. Peter's martyrdom; but the precise year cannot be ascertained.

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.

Albert Barnes: Notes on the Bible - 1834
Introduction to 2 Peter
Section 1. Genuineness and Authenticity of the Epistle
It is well known that at an early period of the Christian history there were doubts respecting the canonical authority of the Second Epistle of Peter. The sole ground of the doubt was, whether Peter was the author of it. Eusebius, in the chapter of his ecclesiastical history where he speaks of the New Testament in general, reckons it among the αντιλεγομενα antilegomena, i. e. those books which were not universally admitted to be genuine; literally, "those which were spoken against," b. iii. chapter 25. This does not imply that even he, however, disbelieved its genuineness, but merely that it was numbered among those about which there had not always been complete certainty. Jerome says, "Peter wrote two epistles, called 'catholic'; the second of which is denied by many to be his, because of the difference of style from the former." Origen, before him, had also said, "Peter, on whom the church is built, has left one Epistle (universally) acknowledged. Let it be granted that he also wrote a second. For it is doubted of." See Lardner, vol. vi., p. 255, Ed. Lond. 1829. Both the Epistles of Peter, however, were received as genuine in the fourth and following centuries by all Christians, except the Syrians. The First Epistle was never doubted to have been the production of Peter. In regard to the second, as remarked above, it was doubted by some. The principal ground of the doubt, if not the entire ground, was the difference of style between the two, especially in the second chapter, and the fact that the old Syriac translator, though he admitted the Epistle of James, which was also reckoned among the "doubtful" epistles, did not-translate the Second Epistle of Peter. That version was made, probably, at the close of the first century, or in the second; and it is said that it is to be presumed that if this Epistle had been then in existence, and had been regarded as genuine, it would also have been translated by him.
It is of importance, therefore, to state briefly the evidence of the genuineness and authenticity of this Epistle. In doing this, it is proper to regard the "First" Epistle as undoubtedly genuine and canonical, for that was never called in question. That being admitted, the genuineness of this Epistle may be argued on the following grounds:
(1) It does not appear to have been "rejected" by any one. It was merely "doubted" whether it was genuine. How far even this "doubt" extended is not mentioned. It is referred to only by Jerome, Origen, and Eusebius, though there is not the least evidence that even they had any doubts of its genuineness. They merely state that there were some persons who had doubts on the subject, from the difference of style between this and the former Epistle. This fact, indeed, as Wall has remarked, (Critical Notes on the New Testament, pp. 358, 359,) will serve at least to show the care which was evinced in admitting books to be canonical, proving that they were not received without the utmost caution, and that if the slightest doubt existed in the case of any one, it was honestly expressed.
(2) even all doubt on the subject disappeared as early as the third and fourth centuries, and the Epistle was received as being unquestionably the production of Peter. The effect of the examination in the case was to remove all suspicion, and it has never since been doubted that the Epistle was written by Peter; at least, no doubt has arisen, except from the fact stated by Jerome and Origen, that it was not universally admitted to be genuine.
(3) this Epistle purports to have been written by the author of the former, and has all the internal marks of genuineness which could exist.
(a) It bears the inscription of the name of the same apostle: "Simon Peter, a servant and an apostle of Jesus Christ," Pe2 1:1.
(b) There is an allusion in Pe2 1:14, which Peter only could appropriately make, and which an impostor, or forger of an epistle, would hardly have thought of introducing: "Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me." Here, there is an evident reference to the Saviour's prediction of the death of Peter, recorded in Joh 21:18-19. It is conceivable, indeed, that an adroit forger of an epistle might have introduced such a circumstance; but the supposition that it is genuine is much more natural. It is such an allusion as Peter would naturally make; it would have required much skill and tact in another to have introduced it so as not to be easily detected, even if it had occurred to him to personate Peter at all. Would not a forger of an epistle have been likely to mention particularly what kind of death was predicted by the Saviour, and not to have made a mere allusion?
(c) In Pe2 1:16-18, there is another allusion of a similar kind. The writer claims to have been one of the "eye-witnesses of the majesty" of the Lord Jesus when he was transfigured in the holy mount. It was natural for Peter to refer to this, for he was with him; and he has mentioned it just as one would be likely to do who had actually been with him, and who was writing from personal recollection. A forger of the epistle would have been likely to be more particular, and would have described the scene more minutely, and the place where it occurred, and would have dwelt more on the nature of the evidence furnished there of the Divine mission of the Saviour.
(d) In Pe2 3:1, it is stated that this is a Second Epistle written to the same persons, as a former one had been; and that the writer aimed at substantially the same object in both. Here the plain reference is to the First Epistle of Peter, which has always been acknowledged to be genuine. It may be said that one who forged the Epistle might have made this allusion. This is true, but it may be doubtful whether he would do it. It would have increased the liability to detection, for it would not be easy to imitate the manner, and to carry out the views of the apostle.
(4) to these considerations it may be added, that there is clear internal evidence of another kind to show that it was written by Peter. This evidence, too long to be introduced here, may be seen in Michaelis' Introduction, iv. 349-356. The sum of this internal evidence is, that it would not have been practicable for a writer of the first or second century to have imitated Peter so as to have escaped detection; and that, in general, it is not difficult to detect the books that were forged in imitation of, and in the name of, the apostles.
As to the alleged objection in regard to the difference of the style in the second chapter, see Michaelis, iv. 352-356. Why it was not inserted in the Old Syriac Version is not known. It is probable that the author of that version was exceedingly cautious, and did not admit any books about which he had any doubt. The fact that this was doubted by some, and that these doubts were not removed from his mind, as in the case of the Epistle of James, was a good reason for his not inserting it, though it by no means proves that it is not genuine. It came, however, to be acknowledged afterward by the Syrians as genuine and canonical Ephrem the Syrian, a writer of the 4th century, not only quotes several passages of it, but expressly ascribes it to Peter. Thus, in the second volume of his Greek works, p. 387, he says, "The blessed Peter, also, the Coryphaeus of the apostles, cries, concerning that day, saying, The day of the Lord cometh as a thief in the night, in which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat." This is literally quoted (in the Greek) from Pe2 3:12. See Michaelis, as above, p. 348. And Asseman, in his catalog of the Vatican Manuscripts, gives an account of a Syriac book of Lessons, to be read, in which is one taken from this Epistle. See Michaelis.
These considerations remove all reasonable doubt as to the propriety of admitting this Epistle into the canon, as the production of Peter.
Section 2. The Time when the Epistle was Written
In regard to the time when this Epistle was written, nothing can be determined with absolute certainty. All that appears on that subject from the Epistle itself, is, that at the time of writing it the author was expecting soon to die. Pe2 1:14, "knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me." What evidence he had that he was soon to die he has not informed us; nor is it known even what he meant precisely by the word "shortly." The Greek word (ταχινή tachinē) is indeed one that would imply that the event was expected not to be far off; but a man would not unnaturally use it who felt that he was growing old, even though he should in fact live several years afterwards. The Saviour Joh 21:18 did not state to Peter when his death would occur, except that it would be when he should be old; and the probability is, that the fact that he was growing old was the only intimation that he had that he was soon to die. Ecclesiastical history informs us that he died at Rome, 66 a. d., in the 12th year of the reign of Nero. See Calmet, the article "Peter." Compare Notes, Joh 21:18-19. Lardner supposes, from Pe2 1:13-15, that this was written not long after the First, as he then says that he "would not be "negligent" to put them in remembrance of these things." The two Epistles he supposes were written in the year 63 or 64 a. d., or at the latest 65 a. d. Michaelis supposes it was in the year 64 a. d.; Calmet that it was in the year of Christ 68, or according to the Common Era, 65 a. d. Probably the year 64 or 65 a. d. would not be far from the real date of this Epistle. If so, it was, according to Calmet, one year only before the martyrdom of Peter (66 a. d.), and six years before the destruction of Jerusalem by Titus, 71 ad.
Section 3. The Persons to whom this Epistle was Written, and the Location
On this subject there is no room for doubt. In Pe2 3:1, the writer says, "this Second Epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance" This Epistle was written, therefore, to the same persons as the former. On the question to whom that was addressed, see the introduction to that Epistle, Section 1. The Epistles were addressed to persons who resided in Asia Minor, and in both they are regarded as in the midst of trials. No certain intimation of the place where this Epistle was written is given in the Epistle itself. It is probable that it was at the same place as the former, as, if it had not been, we may presume that there would have been some reference to the fact that he had changed his residence, or some local allusion which would have enabled us to determine the fact. If he wrote this Epistle from Babylon, as he did the former one, (see Introduction to that Epistle, Section 2,) it is not known why he was so soon removed to Rome, and became a martyr there. Indeed, everything respecting the last days of this apostle is involved in great uncertainty. See the article "Peter" in Calmet's Dictionary. See these questions examined also in Bacon's Lives of the Apostles, pp. 258-279.
Section 4. The Occasion on Which the Epistle Was Written
The First Epistle was written in view of the trials which those to whom it was addressed were then enduring, and the persecutions which they had reason to anticipate, Pe1 1:6-7; Pe1 4:12-19; Pe1 5:8-11. The main object of that Epistle was to comfort them in their trials, and to encourage them to bear them with a Christian spirit, imitating the example of the Lord Jesus. This Epistle appears to have been written, not so much in view of persecutions and bodily sufferings, real or prospective, as in view of the fact that there were teachers of error among them, the tendency of whose doctrine was to turn them away from the gospel. To those teachers of error, and to the dangers to which they were exposed on that account, there is no allusion in the First Epistle, and it would seem not to be improbable that Peter had been informed that there were such teachers among them after he had written and despatched that. Or, if he was not thus informed of it, it seems to have occurred to him that this was a point of great importance which had not been noticed in the former Epistle, and that an effort should be made by apostolic influence and authority to arrest the progress of error, to counteract the influence of the false teachers, and to confirm the Christians of Asia Minor in the belief of the truth. A large part of the Epistle, therefore, is occupied in characterizing the teachers of error, in showing that they would certainly be destroyed, and in stating the true doctrine in opposition to what they held. It is evident that Peter supposed that the danger to which Christians in Asia Minor were exposed from these errors, was not less than that to which they were exposed from persecution, and that it was of as much importance to guard them from those errors as it was to sustain them in their trials.
The characteristics of the teachers referred to in this Epistle, and the doctrines which they taught, were the following:
(1) One of the prominent errors was a denial of the Lord that bought them, Pe2 2:1. On the nature of this error, see Notes on that verse.
(2) they gave indulgence to carnal appetites, and were sensual, corrupt, beastly, lewd, Pe2 2:10, Pe2 2:12-14, Pe2 2:19. Compare Jde 1:4, Jde 1:8, Jde 1:16. It is remarkable that so many professed "reformers" have been men who have been sensual and lewd - men who have taken advantage of their character as professed religious teachers, and as "reformers," to corrupt and betray others. Such reformers often begin with pure intentions, but a constant familiarity with a certain class of vices tends to corrupt the mind, and to awaken in the soul passions which would otherwise have slept; and they fall into the same vices which they attempt to reform. It should be said, however, that many professed reformers are corrupt at heart, and only make use of their pretended zeal in the cause of reformation to give them the opportunity to indulge their base propensities.
(3) they were disorderly in their views, and radical in their movements. The tendency of their doctrines was to unsettle the foundations of order and government; to take away all restraint from the indulgence of carnal propensities, and to break up the very foundations of good order in society, Pe2 2:10-12. They "walked after the flesh in the lust of uncleanness;" they "despised government" or authority; they were "presumptuous and self-willed;" they "were not afraid to speak evil of dignities;" they were like "natural brute beasts;" they "spoke evil of the subjects which they did not understand." It is by no means an uncommon thing for professed reformers to become anti-government men, or to suppose that all the restraints of law stand in their way, and that they must be removed in order to success. They fix the mind on one thing to be accomplished. That thing magnifies itself until it fills all the field of vision. Everything which seems to oppose their efforts, or to uphold the evil which they seek to remove, they regard as an evil itself; and as the laws and the government of a country often seem to sustain the evil, they become opposed to the government itself, and denounce it as an evil. Instead of endeavoring to enlighten the public mind, and to modify the laws by a course of patient effort, they array themselves against them, and seek to overturn them. For the same reason, also, they suppose that "the church" upholds the evil, and become the deadly foe of all church organizations.
(4) they were seductive and artful, and adopted a course of teaching that was fitted to beguile the weak, and especially to produce licentiousness of living, Pe2 2:14. They were characterized by adulterous desires; and they practiced their arts particularly on the "unstable," those who were easily led away by any new and plausible doctrine that went to unsettle the foundations of rigid morality.
(5) they adopted a pompous mode of teaching, distinguished for sound rather than for sense, and proclaimed themselves to be the special friends of liberal views, and of a liberal Christianity, Pe2 2:17-19. They were like "wells without water;" "clouds that were carried about with a tempest;" they spake "great swelling words of vanity," and they promised "liberty" to those who would embrace their views, or freedom from the restraints of bigotry and of a narrow and gloomy religion. This appeal is usually made by the advocates of error.
(6) they had been professed Christians, and had formerly embraced the more strict views on morals and religion which were held by Christians in general, Pe2 2:20-22. From this, however, they had departed, and had fallen into practices quite as abominable as those of which they had been guilty before their pretended conversion.
(7) they denied the doctrines which the apostles had stated respecting the end of the world. The "argument" on which they based this denial was the fact that all things continued unchanged as they had been from the beginning, and that it might be inferred from that that the world would be stable, Pe2 3:3-4. They saw no change in the laws of nature; they saw no indications that the world was drawing to a close, and they "inferred" that laws so stable and settled as those were which existed in nature would continue to operate, and that the changes predicted by the apostles were impossible.
A large part of the Epistle is occupied in meeting these errors, and in so portraying the characters of their advocates as to show what degree of reliance was to be placed on their preaching. For a particular view of the manner in which these errors are met, see the analyses to 2 Pet. 2; 3.
This Epistle is characterized by the same earnest and tender manner as the First, and by a peculiarly "solemn grandeur of imagery and diction." The apostle in the last two chapters had to meet great and dangerous errors, and the style of rebuke was appropriate to the occasion. He felt that he himself was soon to die, and, in the prospect of death, his own mind was uniquely impressed with the solemnity and importance of coming events. He believed that the errors which were broached tended to sap the very foundations of the Christian faith and of good morals, and his whole soul is roused to meet and counteract them. The occasion required that he should state in a solemn manner what was the truth in regard to the second advent of the Lord Jesus; what great changes were to occur; what the Christian might look for hereafter; and his soul kindles with the sublime theme, and he describes in glowing imagery, and in impassioned language, the end of all things, and exhorts them to live as became those who were looking forward to so important events. The practical effect of the whole Epistle is to make the mind intensely solemn, and to put it into a position of waiting for the coming of the Lord. On the similarity between this Epistlem, 2 Pet. 2, and the Epistle of Jude, see the introduction to Jude.

This chapter comprises the following subjects:
I. The usual salutations, Pe2 1:1-2.
II. A statement that all the mercies which they enjoyed pertaining to life and godliness, had been conferred by the power of God, and that he had given them exceeding great and precious promises, Pe2 1:3-4. It was mainly with reference to these "promises" that the epistle was written, for they had been assailed by the advocates of error, 2 Pet. 2; 3 and it was important that Christians should see that they had the promise of a future life. Compare Pe2 3:5-14.
III. An exhortation to abound in Christian virtues; to go on making constant attainments in knowledge, and temperance, and patience, and godliness, I and brotherly kindness, and charity, Pe2 1:5-9.
IV. An exhortation to endeavor to make their calling and election sure, that so an entrance might be ministered unto them abundantly into the kingdom of the Redeemer, Pe2 1:10-11.
V. The apostle says that he will endeavor to keep these things before their minds, Pe2 1:12-15. He knew well that they were then established in the truth, Pe2 1:12 but he evidently felt that they were in danger of being shaken in the faith by the seductive influence of error, and he says therefore, Pe2 1:13 that it was proper, as long as he remained on earth, to endeavor to excite in their minds a lively remembrance of the truths which they had believed; that the opportunity for his doing this must soon cease, as the period was approaching when he must be removed to eternity, in accordance with the prediction of the Saviour Pe2 1:14, but that he would endeavor to make so permanent a record of his views on these important subjects that they might always have them in remembrance, Pe2 1:15.
VI. A solemn statement that the doctrines which had been taught them, and which they had embraced, were not cunningly-devised fables, but were true, Pe2 1:16-21. In support of this the apostle appeals to the following things:
(a) The testimony to the fact that Jesus was the Son of God, which Peter had himself heard given on the mount of transfiguration, Pe2 1:17-18.
(b) Prophecy. These truths, on which he expected them to rely, had been the subject of distinct prediction, and they should be held, whatever were the plausible arguments of the false teachers, Pe2 1:19-20.
The general object, therefore, of this chapter is to affirm the truth of the great facts of religion, on which their hopes were based, and thus to prepare the way to combat the errors by which these truths were assailed. He first assures them that the doctrines which they held were true, and then, in 2 Pet. 2-3, meets the errors by which they were assailed.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pe2 1:1, Confirming them in hope of the increase of God's graces, Pe2 1:5, he exhorts them, by faith, and good works, to make their calling sure; Pe2 1:12, whereof he is careful to remind them, knowing that his death is at hand; Pe2 1:16, and warns them to be constant in the faith of Christ, who is the true Son of God, by the eyewitness of the apostles beholding his majesty, and by the testimony of the Father, and the prophets.
Geneva 1599
Simon (1) Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the (a) righteousness of God and our Saviour Jesus Christ:
(1) A greeting, in which he gives them to understand that he deals with them as Christ's ambassadors, and otherwise agrees with them in the same faith which is grounded on the righteousness of Jesus Christ, our God and Saviour.
(a) In that God, in standing by his promises, showed himself faithful, and therefore just to us.
John Gill
INTRODUCTION TO 2 PETER 1
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, 2Pet 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, 2Pet 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, 2Pet 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, 2Pet 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, 2Pet 1:8 or otherwise it would be evident that they were blind and ignorant, and in an unrenewed state, 2Pet 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, 2Pet 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, 2Pet 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, 2Pet 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, 2Pet 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, 2Pet 1:20.
John Wesley
To them that have obtained - Not by their own works, but by the free grace of God. Like precious faith with us - The apostles. The faith of those who have not seen, being equally precious with that of those who saw our Lord in the flesh. Through the righteousness - Both active and passive. Of our God and Saviour - It is this alone by which the justice of God is satisfied, and for the sake of which he gives this precious faith.
Robert Jamieson, A. R. Fausset and David Brown
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 Acts 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, 2Pet 1:1, but means to include especially those addressed in the First Epistle, as 2Pet 3:1 proves.
obtained--by grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is, Lk 1:9; Jn 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" (Jude 1:3).
with us--apostles and eye-witnesses (2Pet 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 Is 45:21, "a just God and a Saviour.
1:11:1: Շմաւոն Պետրոս ծառայ եւ առաքեալ Յիսուսի Քրիստոսի, որոց հանգիտապատի՛ւ մեզ հասէքդ հաւատոց յարդարութիւն Աստուծոյ մերոյ եւ Փրկչին Յիսուսի Քրիստոսի[3074]։ [3074] Ոսկան. Սիմոն Պետրոս։ Ոմանք. Եւ Փրկչին մերոյ Յիսուսի։ Յօրինակին. Մեզ հանդէսքդ հաւատոց։
1 Սիմոն Պետրոսը՝ ծառան եւ առաքեալը Յիսուս Քրիստոսի՝ ձե՛զ, որ մեզ հետ հասաք նոյն պատուական հաւատին՝ մեր Աստծու եւ Փրկչի՝ Յիսուս Քրիստոսի արդարութեամբ:
1 Շմաւոն Պետրոս, Յիսուս Քրիստոսի ծառայ եւ առաքեալ՝ ձեզի, որ մեզի հետ նոյն պատուական հաւատքին հասաք մեր Աստուծոյն ու Փրկչին Յիսուս Քրիստոսին արդարութիւնովը.
Շմաւոն Պետրոս, ծառայ եւ առաքեալ Յիսուսի Քրիստոսի, որոց հանգիտապատիւ մեզ հասէքդ հաւատոց յարդարութիւն Աստուծոյ մերոյ եւ Փրկչին Յիսուսի Քրիստոսի:

1:1: Շմաւոն Պետրոս ծառայ եւ առաքեալ Յիսուսի Քրիստոսի, որոց հանգիտապատի՛ւ մեզ հասէքդ հաւատոց յարդարութիւն Աստուծոյ մերոյ եւ Փրկչին Յիսուսի Քրիստոսի[3074]։
[3074] Ոսկան. Սիմոն Պետրոս։ Ոմանք. Եւ Փրկչին մերոյ Յիսուսի։ Յօրինակին. Մեզ հանդէսքդ հաւատոց։
1 Սիմոն Պետրոսը՝ ծառան եւ առաքեալը Յիսուս Քրիստոսի՝ ձե՛զ, որ մեզ հետ հասաք նոյն պատուական հաւատին՝ մեր Աստծու եւ Փրկչի՝ Յիսուս Քրիստոսի արդարութեամբ:
1 Շմաւոն Պետրոս, Յիսուս Քրիստոսի ծառայ եւ առաքեալ՝ ձեզի, որ մեզի հետ նոյն պատուական հաւատքին հասաք մեր Աստուծոյն ու Փրկչին Յիսուս Քրիստոսին արդարութիւնովը.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Симон Петр, раб и Апостол Иисуса Христа, принявшим с нами равно драгоценную веру по правде Бога нашего и Спасителя Иисуса Христа:
1:1  συμεὼν πέτρος δοῦλος καὶ ἀπόστολος ἰησοῦ χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ·
1:1. ΣΙΜΩΝ (A-Simon) ΠΕΤΡΟΣ (a-Petros) δοῦλος (a-bondee) καὶ (and) ἀπόστολος (a-setee-off) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῖς (unto-the-ones) ἰσότιμον (to-same-valued) ἡμῖν (unto-us) λαχοῦσιν ( unto-having-had-incurred ) πίστιν (to-a-trust) ἐν (in) δικαιοσύνῃ (unto-a-course-belongedness) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν (of-us) καὶ (and) σωτῆρος (of-a-Savior) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed)
1:1. Simon Petrus servus et apostolus Iesu Christi his qui coaequalem nobis sortiti sunt fidem in iustitia Dei nostri et salvatoris Iesu ChristiSimon Peter, servant and apostle of Jesus Christ: to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ.
1. Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and Saviour Jesus Christ:
1:1. Simon Peter, servant and Apostle of Jesus Christ, to those who have been allotted an equal faith with us in the justice of our God and in our Savior Jesus Christ.
1:1. Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

1: Симон Петр, раб и Апостол Иисуса Христа, принявшим с нами равно драгоценную веру по правде Бога нашего и Спасителя Иисуса Христа:
1:1  συμεὼν πέτρος δοῦλος καὶ ἀπόστολος ἰησοῦ χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ·
1:1. Simon Petrus servus et apostolus Iesu Christi his qui coaequalem nobis sortiti sunt fidem in iustitia Dei nostri et salvatoris Iesu Christi
Simon Peter, servant and apostle of Jesus Christ: to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ.
1:1. Simon Peter, servant and Apostle of Jesus Christ, to those who have been allotted an equal faith with us in the justice of our God and in our Savior Jesus Christ.
1:1. Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: По апостольскому обыкновению (ср. 1Пет. 1:2; Рим 1:3, 12; Тит 1:1, 4), Ап. Петр начинает свое послание приветствием - преподанием христианам благодати и мира, причем "с самого начала Апостол пробуждает помыслы и души верующих, побуждая их в деле проповеди равняться Апостолам. Ибо тогда, как все получили равно драгоценную благодать, несправедливо было бы иметь недостаток в чем-нибудь таком, в чем все оказались равными" (блаж. Феофил.). Сразу же Апостол называет божественную сторону спасения - "в правде Бога нашего и Спаса Иисуса Христа" (ст. 1) и человеческую - "в познании Бога и Господа нашего Иисуса Христа" (ст. 2).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Felicity of the Church.A. D. 67.
1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same persons are described and the same blessings are desired that are in the preface to his former letter; but there are some additions or alterations which ought to be taken notice of, in all the three parts of the introduction.

I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Ps. cxvi. 16. The service of Christ is the way to the highest honour, John xii. 26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev. i. 6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ.

II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Tit. i. 1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Matt. xxii. 14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isa. lv. 1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Rev. iii. 18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. Faith unites the weak believer to Christ as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Acts xiii. 39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite value to those who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those that believe, and as such he yielded this meritorious obedience; and therefore it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead.

III. We have the apostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that peace with God and in their own consciences (which cannot be without grace) may abound in them. This is the very same benediction that is in the former epistle; but here he adds,

1. An account of the way and means whereby grace and peace are multiplied--it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, John xvii. 3.

2. The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe, (1.) The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man. (2.) All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (John i. 16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in this verse godliness and life. (3.) Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Eph. i. 19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Ps. lxiii. 2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light, 1 Pet. ii. 9. (4.) In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe, [1.] The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great, Num. xiv. 17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Ps. cxix. 18. [2.] The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Heb. xi. 39), so the great promise of the New Testament is the Holy Ghost (Luke xxiv. 49), and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, 1 John v. 19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it.
Adam Clarke: Commentary on the Bible - 1831
1:1: Simon Peter - Symeon, Συμεων, is the reading of almost all the versions, and of all the most important MSS. And this is the more remarkable, as the surname of Peter occurs upwards of seventy times in the New Testament, and is invariably read Σιμων, Simon, except here, and in Act 15:14, where James gives him the name of Symeon. Of all the versions, only the Armenian and Vulgate have Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write Symon; and Wiclif has Symont.
A servant - Employed in his Master's work.
And an apostle - Commissioned immediately by Jesus Christ himself to preach to the Gentiles, and to write these epistles for the edification of the Church. As the writer was an apostle, the epistle is therefore necessarily canonical. All the MSS. agree in the title apostle; and of the versions, only the Syriac omits it.
Precious faith - Ισοτιμον πιστιν· Valuable faith; faith worth a great price, and faith which cost a great price. The word precious is used in the low religious phraseology for dear, comfortable, delightful, etc.; but how much is the dignity of the subject let down by expressions and meanings more proper for the nursery than for the noble science of salvation! It is necessary however to state, that the word precious literally signifies valuable, of great price, costly; and was not used in that low sense in which it is now employed when our translation was made. That faith must be of infinite value, the grace of which Christ purchased by his blood; and it must be of infinite value also when it is the very instrument by which the soul is saved unto eternal life.
With us - God having given to you - believing Gentiles, the same faith and salvation which he had given to us - believing Jews.
Through the righteousness of God - Through his method of bringing a lost world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious impartiality, providing for Gentiles as well as Jews. See the notes on Rom 3:21-26 (note).
Of God and our Savior Jesus Christ - This is not a proper translation of the original του Θεου ἡμων και σωτηρος Ιησου Χριστου, which is literally, Of our God and Savior Jesus Christ; and this reading, which is indicated in the margin, should have been received into the text; and it is an absolute proof that St. Peter calls Jesus Christ God, even in the properest sense of the word, with the article prefixed. It is no evidence against this doctrine that one MS. of little authority, and the Syriac and two Arabic versions have Κυριου, Lord, instead of Θεου, God, as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach.
Albert Barnes: Notes on the Bible - 1834
1:1: Simon Peter - Margin, "Symeon." The name is written either "Simon" or "Simeon" - Σίμων Simō n or Συμεών Sumeō n. Either word properly means "hearing;" and perhaps, like other names, was at first significant. The first epistle Pe1 1:1 begins simply, "Peter, an apostle," etc. The name Simon, however, was, his proper name - "Peter," or "Cephas," having been added to it by the Saviour, Joh 1:42. Compare Mat 16:18.
A servant and an apostle of Jesus Christ - In the first epistle the word "apostle" only is used. Paul, however, uses the word "servant" as applicable to himself in Rom 1:1, and to himself and Timothy in the commencement of the epistle to the Philippians, Phi 1:1. See the notes at Rom 1:1.
To them that have obtained like precious faith with us - With us who are of Jewish origin. This epistle was evidently written to the same persons as the former (Introduction, Section 3), and that was intended to embrace many who were of Gentile origin. Notes, Pe1 1:1. The apostle addresses them all now, whatever was their origin, as heirs of the common faith, and as in all respects brethren.
Through the righteousness of God - Through the method of justification which God has adopted. See this fully explained in the notes at Rom 1:17.
(The original is ἐν δικαιοσυνη en dikaiosunē, in the righteousness, etc., which makes the righteousness the object of faith. We cannot but regard the author's rendering of the famous phrase here used by Peter, and by Paul, Rom 1:17; Rom 3:21, as singularly unhappy. That Newcome used it and the Socinian version adopted it, would not make us reject it; but when the apostles state specially the ground of justification, why should they be made to speak indefinitely of its general "plan," or method. The rendering of Stuart, namely, "justification of God," is not more successful; it confounds the "thing itself" with the "ground" of it. Why not prefer the apostle's own words to any change or periphrasis? See the supplementary note at Rom 1:17).
God and our Saviour Jesus Christ - Margin, "our God and Saviour." The Greek will undoubtedly bear the construction given in the margin; and if this be the true rendering, it furnishes an argument for the divinity of the Lord Jesus Christ. Middleton, Slade, Valpy, Bloomfield, and others, contend that this is the true and proper rendering. It is doubted, however, by Wetstein, Grotius, and others. Erasmus supposes that it may be taken in either sense. The construction, though certainly not a violation of the laws of the Greek language, is not so free from all doubt as to make it proper to use the passage as a proof-text in an argument for the divinity of the Saviour. It is easier to prove the doctrine from other texts that are plain, than to show that this must be the meaning here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Simon: or, Symeon, Act 15:14
Peter: Mat 4:18, Mat 10:2; Luk 22:31-34; Joh 1:42, Joh 21:15-17; Pe1 1:1
a servant: Joh 12:26; Rom 1:1
an apostle: Luk 11:49; Joh 20:21; Co1 9:1, Co1 15:9; Gal 2:8; Eph 3:5, Eph 4:11; Pe1 5:1
have: Pe2 1:4; Act 15:8, Act 15:9; Rom 1:12; Co2 4:13; Eph 4:5; Phi 1:29; Ti2 1:5; Tit 1:1, Tit 1:4; Pe1 1:7, Pe1 2:7
through: Jer 33:16; Rom 1:17, Rom 3:21-26; Co1 1:30; Co2 5:21; Phi 3:9
of God and our Saviour: Gr. of our God and Saviour, Isa 12:2; Luk 1:47; Tit 2:13
John Gill
Simon Peter, a servant, and an apostle of Jesus Christ,.... The writer of this epistle is described first by his names, Simon Peter; the first of these was the name by which he was called from his infancy by his parents, and by which he was known when Christ called him to be a disciple and follower of him, and is the same with Simeon; and so it is read in most copies; see Acts 15:14 a name common with the Jews; the latter is what was given him by Christ at his conversion, Jn 1:4, and answers to Cephas in the Syriac language; and both signify a rock or stone, because he was built upon Christ, the rock and foundation, and chief corner stone, and with a view to his future solidity, firmness, and constancy: and he is next described by his character as a servant, not of sin, nor Satan, nor man, but Jesus Christ, whose servant he was, not only by creation, but by redemption and grace; and not merely a servant of his, in common with other believers, but in a ministerial way, as a preacher of the Gospel, which this phrase sometimes designs. The use of it shows the apostle's humility, his sense of obligation to Christ, and acknowledgment of him as his Lord, and that he esteemed it an honour to stand in such a relation to him: but to distinguish him from a common servant of Christ, and an ordinary minister of the word, it is added, "an apostle of Jesus Christ": one that was immediately sent by Christ, had his commission and doctrine directly from him, and a power of working miracles, in confirmation of his mission and ministry being divine, and an authority at large to go everywhere and preach the Gospel, plant churches, and put them in due order, and place proper persons over them. This is said to give weight and authority to his epistle: and further, in this inscription of the epistle, the persons are described to whom it is written, as follows,
to them that have obtained like precious faith with us; they were believers in Christ, who had a faith of the right kind; not a faith of doing miracles, which was not common to all, nor was it saving; nor an historical faith, or a mere assent to truths, nor a temporary one, or a bare profession of faith; but that faith which is the faith of God's elect, the gift of his grace, and the operation of his power; which sees the Son, goes to him, ventures on him, trusts in him, lives upon him, and works by love to him. This is said to be "precious", as it is in its own nature, being a rich and enriching grace, of more worth and value than gold that perisheth, or than thousands of gold and silver; it is not to be equalled by, nor purchased with the riches of the whole world; it is precious in its object, it being conversant with the precious person, precious blood, and precious righteousness and sacrifice of Christ, and is that grace which makes Christ, and all that is his, precious to souls; it is precious in its acts and usefulness; it is that grace by which men go to God and Christ, receive from them, and give all glory to them, and without which it is not possible to please God: to which add the durableness of it; it is an abiding grace, and will never fail, when the most precious things in nature do: and it is "like precious" with that the apostles had; for there is but one faith, and which is called a common faith, even common to all the elect; and which is the same in all, not as to degrees, for in some it is strong, and in others weak; or as to the actings of it, which are not in all alike, nor in the same persons at all times; in some it is only a seeing of the Son, his glory, fulness, and suitableness, and longing for views of an interest in him; in others a reliance on him, and trusting in him; and in others a holy confidence, and full assurance of being his: but then it is alike with respect to its nature, as it is the substance of things hoped for, and the evidence of things not seen; and as it works by love to Christ and his people; it springs from the same cause, the love and favour of God, and has the same object, Jesus Christ, and is followed with the salvation; for though it is but as a grain of mustard seed, yet, being genuine, the person that has it shall certainly be saved: wherefore, for the comfort and encouragement of these scattered believers, the apostle assures them, that their faith was the same as their brethren that dwelt at Jerusalem and in Judea, who believed in Christ, and even with them that were the apostles of Christ; and this he says they had obtained, not by their own merits or industry, but by the grace of God; for faith is not of a man's self, it is the gift of God, and the produce of his grace and power. Some have rendered it, "obtained by lot"; not by chance, but by the all wise, good, and powerful providence of God, ordering, directing, assigning, and giving this grace unto them. And which came to them
through the righteousness of God, and our Saviour Jesus Christ; or "of our God, and Saviour Jesus Christ", as the Vulgate Latin and Ethiopic versions read; that is, of Christ Jesus, who is our God and Saviour: so that here is a testimony of the deity of Christ, as well as of his character as a Saviour, who is an able and a willing one, a full, complete, suitable, and only Saviour: and the reason why he is so is because he is truly and properly "God"; and why he is so to us, because he is "our" God: wherefore by "righteousness" here, cannot be meant the goodness and mercy of God, as some think, though faith undoubtedly comes through that; nor the faithfulness of God making good his purpose and promise of giving faith to his elect, as others think: but the righteousness of Christ, which is not the righteousness of a creature, but of God; that is wrought out by one that is God, as well as man, and so answerable to all the purposes for which it is brought in. Now faith comes "in", or "with" this righteousness, as the phrase may be rendered; when the Spirit of God reveals and brings near this righteousness to a poor sensible sinner, he at the same time works faith in him to look to it, lay hold upon it, and plead it as his justifying righteousness with God: or it comes "through" it; hence it appears that faith and righteousness are two distinct things; and that faith is not a man's righteousness before God, for it comes to him through it; as also that righteousness is before faith, or otherwise faith could not come by it; and, moreover, is the cause and reason of it; faith has no causal influence upon righteousness, but righteousness has upon faith: the reason why a man has a justifying righteousness is not because he has faith; but the reason why he has faith given him is because he has a justifying righteousness provided for him, and imputed to him.
1:21:2: Շնո՛րհք ընդ ձեզ՝ եւ խաղաղութիւն բազմասցի, գիտութեամբն Աստուծոյ՝ եւ Յիսուսի Քրիստոսի Տեառն մերոյ։
2 Շնո՜րհ ձեզ, եւ թող շատանայ խաղաղութիւնը Աստծու եւ մեր Տէր Յիսուս Քրիստոսի մասին ձեր ունեցած գիտութեամբ:
2 Շնորհք եւ խաղաղութիւն ձեր վրայ աւելնան Աստուծոյ ու մեր Տէրոջը Յիսուսին գիտութիւնովը։
շնորհք ընդ ձեզ եւ խաղաղութիւն բազմասցի գիտութեամբն Աստուծոյ եւ Յիսուսի [1]Քրիստոսի Տեառն մերոյ:

1:2: Շնո՛րհք ընդ ձեզ՝ եւ խաղաղութիւն բազմասցի, գիտութեամբն Աստուծոյ՝ եւ Յիսուսի Քրիստոսի Տեառն մերոյ։
2 Շնո՜րհ ձեզ, եւ թող շատանայ խաղաղութիւնը Աստծու եւ մեր Տէր Յիսուս Քրիստոսի մասին ձեր ունեցած գիտութեամբ:
2 Շնորհք եւ խաղաղութիւն ձեր վրայ աւելնան Աստուծոյ ու մեր Տէրոջը Յիսուսին գիտութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: благодать и мир вам да умножится в познании Бога и Христа Иисуса, Господа нашего.
1:2  χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ θεοῦ καὶ ἰησοῦ τοῦ κυρίου ἡμῶν.
1:2. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) πληθυνθείη (it-may-have-been-increased) ἐν (in) ἐπιγνώσει (unto-an-acquainting-upon) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν, (of-us,"
1:2. gratia vobis et pax adimpleatur in cognitione Domini nostriGrace to you and peace be accomplished in the knowledge of God and of Christ Jesus our Lord.
2. Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord;
1:2. Grace to you. And may peace be fulfilled according to the plan of God and of Christ Jesus our Lord,
1:2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord:

2: благодать и мир вам да умножится в познании Бога и Христа Иисуса, Господа нашего.
1:2  χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ θεοῦ καὶ ἰησοῦ τοῦ κυρίου ἡμῶν.
1:2. gratia vobis et pax adimpleatur in cognitione Domini nostri
Grace to you and peace be accomplished in the knowledge of God and of Christ Jesus our Lord.
1:2. Grace to you. And may peace be fulfilled according to the plan of God and of Christ Jesus our Lord,
1:2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: Grace - God's favor; peace - the effects of that favor in the communication of spiritual and temporal blessings.
Through the knowledge of God - Εν επιγνωσει· By the acknowledging of God, and of Jesus our Lord. For those who acknowledge him in all their ways, he will direct their steps. Those who know Christ; and do not acknowledge him before men, can get no multiplication of grace and peace.
Albert Barnes: Notes on the Bible - 1834
1:2: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord - That is, grace and peace abound to us, or may be expected to be conferred on us abundantly, if we have a true knowledge of God and of the Saviour. Such a knowledge constitutes true religion: for in that we find "grace" - the grace that pardons and sanctifies; and "peace" - peace of conscience, reconciliation with God, and calmness in the trials of life. See the notes at Joh 17:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Grace: Num 6:24-26; Dan 4:1, Dan 6:25; Rom 1:7; Pe1 1:2; Jde 1:2; Rev 1:4
the knowledge: Pe2 3:18; Isa 53:11; Luk 10:22; Joh 17:3; Co2 4:6; Jo1 5:20, Jo1 5:21
Geneva 1599
Grace and peace be multiplied unto you (2) through the knowledge of God, and of Jesus our Lord,
(2) Faith is the acknowledging of God and Christ, from which all our blessedness issues and flows.
John Gill
Grace and peace be multiplied unto you,.... By a multiplication of grace may be meant a larger discovery of the love and favour of God; which though it admits of no degrees in itself, being never more or less in God's heart, yet, as to the manifestations of it, it is different, and capable of being increased, and drawn out to a greater length; or else an increase of the internal graces of the Spirit of God, as to the actings and exercise of them; or a larger measure of the gifts of the Spirit, for greater usefulness among them; or a clearer view, and a more enlarged knowledge of the Gospel of the grace of God, and the truths of it; and indeed, the word grace may take in all these senses: and by a multiplication of peace, which the apostle in this salutation also wishes for, may be designed an affluence of all kind of prosperity, temporal, and spiritual, external and internal; and more especially an increase of spiritual peace, a fulness of joy and peace in believing, arising from a sense of free justification by Christ's righteousness, and full pardon and atonement by his blood and sacrifice:
through the knowledge of God, and of Jesus our Lord; which is to be understood, not of a natural, but of a spiritual and evangelical knowledge; of a knowledge of God, not as the God of nature and providence, but as the God of all grace, as in Christ, and a covenant God in him, and of the person, offices, and grace of Christ; and which designs true faith in him, by which means larger discoveries of the grace of God are made, and a greater enjoyment of spiritual peace is had: or it may be rendered, "with the knowledge of God", &c. and the sense then is, that the apostle prays, as for a multiplication of grace and peace, so along with it, an increase of spiritual and evangelical knowledge; which in the best is imperfect, but may be increased by the blessing of God on those means which he has appointed for that end, such as the word and ordinances. The Syriac version renders this clause, "through the knowledge of our Lord Jesus Christ", leaving out the word "God", and the copulative "and", and adding the word "Christ"; and the Ethiopic version reads, "in the knowledge of our God, Christ Jesus our Lord", without any distinction. After the inscription and salutation begins the epistle, with an account of various special favours bestowed upon these persons; and are mentioned by the apostle to encourage his faith and theirs, in expectation of enjoying what he here wishes unto them, since already such great and good things had been bestowed upon them.
John Wesley
Through the divine, experimental knowledge of God and of Christ.
Robert Jamieson, A. R. Fausset and David Brown
Grace . . . peace-- (1Pet 1:2).
through--Greek, "in": the sphere IN which alone grace and peace can be multiplied.
knowledge--Greek, "full knowledge."
of God, and of Jesus our Lord--The Father is here meant by "God," but the Son in 2Pet 1:1 : marking how entirely one the Father and Son are (Jn 14:7-11). The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in Rom 4:24), and, only secondarily, of the Father through Him (2Pet 1:8; 2Pet 2:20; 2Pet 3:18).
1:31:3: Որպէս ամենայն ինչ մեզ՝ իւրոյ աստուածեղէ՛ն զօրութեանն առ ՚ի կեա՛նս եւ աստուածպաշտութի՛ւն շնորհեալ. ՚ի ձե՛ռն գիտութեան այնորիկ որ կոչեացն զմեզ յիւր ՚ի փառսն եւ ՚ի վայելչութիւն[3075]. [3075] Օրինակ մի. Մեզ իւրով աստուածային իմաստութեամբն առ ՚ի... շնորհել ՚ի ձեռն։ Ոմանք. Զօրութեանն ՚ի կեանս եւ յաստուածպաշտութիւն... զձեզ յիւր փառսն եւ վայելչութիւն։
3 Արդարեւ, նրա աստուածային զօրութիւնը մեզ շնորհեց ամէն ինչ, որ վերաբերում է կեանքին եւ աստուածապաշտութեանը՝ ճանաչեցնելով մեզ նրան, ով կանչեց մեզ իր փառքին եւ առաքինութեանը:
3 Ինչպէս իր աստուածային զօրութիւնը կեանքի եւ աստուածպաշտութեան վերաբերեալ բոլոր բաները մեզի տուաւ անոր գիտութիւնովը՝ որ մեզ փառքով ու առաքինութիւնով հրաւիրեց,
Որպէս ամենայն ինչ մեզ իւրոյ աստուածեղէն զօրութեանն առ ի կեանս եւ յաստուածպաշտութիւն շնորհեալ ի ձեռն գիտութեան այնորիկ, որ կոչեացն զմեզ [2]յիւր ի փառսն եւ ի վայելչութիւն:

1:3: Որպէս ամենայն ինչ մեզ՝ իւրոյ աստուածեղէ՛ն զօրութեանն առ ՚ի կեա՛նս եւ աստուածպաշտութի՛ւն շնորհեալ. ՚ի ձե՛ռն գիտութեան այնորիկ որ կոչեացն զմեզ յիւր ՚ի փառսն եւ ՚ի վայելչութիւն[3075].
[3075] Օրինակ մի. Մեզ իւրով աստուածային իմաստութեամբն առ ՚ի... շնորհել ՚ի ձեռն։ Ոմանք. Զօրութեանն ՚ի կեանս եւ յաստուածպաշտութիւն... զձեզ յիւր փառսն եւ վայելչութիւն։
3 Արդարեւ, նրա աստուածային զօրութիւնը մեզ շնորհեց ամէն ինչ, որ վերաբերում է կեանքին եւ աստուածապաշտութեանը՝ ճանաչեցնելով մեզ նրան, ով կանչեց մեզ իր փառքին եւ առաքինութեանը:
3 Ինչպէս իր աստուածային զօրութիւնը կեանքի եւ աստուածպաշտութեան վերաբերեալ բոլոր բաները մեզի տուաւ անոր գիտութիւնովը՝ որ մեզ փառքով ու առաքինութիւնով հրաւիրեց,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Как от Божественной силы Его даровано нам все потребное для жизни и благочестия, через познание Призвавшего нас славою и благостию,
1:3  ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ,
1:3. ὡς (as) πάντα ( to-all ) ἡμῖν (unto-us) τῆς (of-the-one) θείας (of-deity-belonged) δυνάμεως (of-an-ability) αὐτοῦ (of-it) τὰ (to-the-ones) πρὸς (toward) ζωὴν (to-a-lifing) καὶ (and) εὐσέβειαν (to-a-goodly-revering-of) δεδωρημένης (of-having-had-come-to-be-gifted-unto) διὰ (through) τῆς (of-the-one) ἐπιγνώσεως (of-an-acquainting-upon) τοῦ (of-the-one) καλέσαντος (of-having-called-unto) ἡμᾶς (to-us) διὰ (through) δόξης (of-a-recognition) καὶ (and) ἀρετῆς, (of-a-meriting,"
1:3. quomodo omnia nobis divinae virtutis suae quae ad vitam et pietatem donata est per cognitionem eius qui vocavit nos propria gloria et virtuteAs all things of his divine power which appertain to life and godliness are given us through the knowledge of him who hath called us by his own proper glory and virtue.
3. seeing that his divine power hath granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue;
1:3. in the same manner that all things which are for life and piety have been given to us by his Divine virtue, through the plan of him who has called us to our own glory and virtue.
1:3. According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

3: Как от Божественной силы Его даровано нам все потребное для жизни и благочестия, через познание Призвавшего нас славою и благостию,
1:3  ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ,
1:3. quomodo omnia nobis divinae virtutis suae quae ad vitam et pietatem donata est per cognitionem eius qui vocavit nos propria gloria et virtute
As all things of his divine power which appertain to life and godliness are given us through the knowledge of him who hath called us by his own proper glory and virtue.
1:3. in the same manner that all things which are for life and piety have been given to us by his Divine virtue, through the plan of him who has called us to our own glory and virtue.
1:3. According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: "Со ст. 3: начинается собственно послание. Его, как замечают, можно сравнить с потоком, который уже в самом истоке и широк, и глубок. Самое начало послания полно огня и жизни и силы и переносит читателя в самую полноту евангельской благодати, точно так же, как и в первом послании" (еп. Михаил). В ст. 3: и 4: Апостол говорит о Божественной стороне спасения - о том, что Бог сделал для людей: между тем далее, в ст. 5-8, он говорит уже о том, что должны делать сами верующие, чтобы удовлетворять своему христианскому призванию. В христианстве, по Апостолу, дана полнота истинной жизни от всесильной и вседействующей силы или благодати Божией, дана блаженная возможность людям становиться причастниками Божеского естества. "Причастниками Божеского естества мы сделались через явление Господа и Бога, Который начаток нашего естества соединил в Самом Себе и освятил, если же начаток свят, то и целое свято" (блаж. Феофил).
Adam Clarke: Commentary on the Bible - 1831
1:3: As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead.
Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were,
1. A complete knowledge of the doctrines of the Gospel.
2. Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist.
3. Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons.
4. Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission.
By life and godliness we may understand,
1. a godly life; or,
2. eternal life as the end, and godliness the way to it; or,
3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come.
As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles.
That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, Pe1 2:9, to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light.
But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc.
Albert Barnes: Notes on the Bible - 1834
1:3: According as his divine power hath given unto us - All the effects of the gospel on the human heart are, in the Scriptures, traced to the power of God. See the notes at Rom 1:16. There are no moral means which have ever been used that have such power as the gospel; none through which God has done so much in changing the character and affecting the destiny of man.
All things that pertain unto life and godliness - The reference here in the word "life" is undoubtedly to the life of religion; the life of the soul imparted by the gospel. The word "godliness" is synonymous with piety. The phrase "according as" (ὡς hō s) seems to be connected with the sentence in Pe2 1:5, "Forasmuch as he has conferred on us these privileges and promises connected with life and godliness, we are bound, in order to obtain all that is implied in these things, to give all diligence to add to our faith, knowledge," etc.
Through the knowledge of him - By a proper acquaintance with him, or by the right kind of knowledge of him. Notes, Joh 17:3.
That hath called us to glory and virtue - Margin: "by." Greek, "through glory," etc. Doddridge supposes that it means that he has done this "by the strengthening virtue and energy of his spirit." Rosenmuller renders it, "by glorious benignity." Dr. Robinson (Lexicon) renders it, "through a glorious display of his efficiency." The objection which anyone feels to this rendering arises solely from the word "virtue," from the fact that we are not accustomed to apply that word to God. But the original word (ἀρετή aretē) is not as limited in its signification as the English word is, but is rather a word which denotes a good quality or excellence of any kind. In the ancient classics it is used to denote manliness, vigor, courage, valor, fortitude; and the word would rather denote "energy" or "power" of some kind, than what we commonly understand by virtue, and would be, therefore, properly applied to the "energy" or "efficiency" which God has displayed in the work of our salvation. Indeed, when applied to moral excellence at all, as it is in Pe2 1:5, of this chapter, and often elsewhere, it is perhaps with a reference to the "energy, boldness, vigor," or "courage" which is evinced in overcoming our evil propensities, and resisting allurements and temptations. According to this interpretation, the passage teaches that it is "by a glorious Divine efficiency" that we are called into the kingdom of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: his: Psa 110:3; Mat 28:18; Joh 17:2; Co2 12:9; Eph 1:19-21; Col 1:16; Heb 1:3
all: Psa 84:11; Rom 8:32; Co1 3:21-23; Ti1 4:8
through: Pe2 1:2; Joh 17:3
called: Rom 8:28-30, Rom 9:24; Co1 1:9; Eph 4:1, Eph 4:4; Th1 2:12, Th1 4:7; Th2 2:14; Ti2 1:9; Pe1 1:15, Pe1 2:9, Pe1 2:21, Pe1 3:9, Pe1 5:10
to: or, by
virtue: Pe2 1:5; Rut 3:11; Pro 12:4, Pro 31:10, Pro 31:29; Phi 4:8
Geneva 1599
(3) According as his (b) divine power hath given unto us all things that [pertain] unto (c) life and godliness, through the (d) knowledge of him that hath called us to glory and virtue:
(3) Christ sets forth himself to us plainly in the Gospel, and that by his only power, and gives us all things which are required both for eternal life, in which he has appointed to glorify us, and also to godliness, in that he furnishes us with true virtue.
(b) He speaks of Christ, whom he makes God and the only Saviour.
(c) To salvation.
(d) This is the sum of true religion, to be led by Christ to the Father, as it were by the hand.
John Gill
According as his divine power,.... Meaning either the power of God the Father, to whom belong eternal power and Godhead; and he is sometimes called by the name of power itself; see Mt 26:64 being all powerful and mighty; or rather the power of Christ, since he is the next and immediate antecedent to this relative; and who, as he has the fulness of the Godhead in him, is almighty, and can do all things; and is "El-shaddai", God all-sufficient, and can communicate all things whatsoever he pleases, and does, as follows: for he
hath given unto us all things that pertain unto life and godliness; referring not so much to a temporal life, though he gives that and preserves it, and furnishes with all the mercies and comforts of it; and which come to us, from him, in a covenant way, as his left hand blessings, and in great love; but rather a spiritual life, which he is the author and maintainer of, all the joys, pleasures, blessings, and supports of it, being given by him; as also eternal life, for that, and everything appertaining to it, are from him; he gives a meetness for it, which is his own grace, and a right unto it, which is his own righteousness; and he has power to give that itself to as many as the Father has given him, and he does give it to them; and likewise all things belonging to "godliness", or internal religion; and which is the means of eternal life, and leads on to it, and is connected with it, and has the promise both of this life, and of that which is to come; and everything relating to it, or is in it, or it consists of, is from Christ: the internal graces of the Spirit, as faith, hope, and love, which, when in exercise, are the principal parts of powerful godliness, are the gifts of Christ, are received out of his fulness, and of which he is the author and finisher; and he is the donor of all the fresh supplies of grace to maintain the inward power of religion, and to assist in the external exercise of it; all which things are given
through the knowledge of him that hath called us to glory and virtue. The call here spoken of is not a bare outward call, by the ministry of the word, but an internal, special, and powerful one, which springs from the grace, and is according to the purpose of God, and is inseparably connected with justification and glorification; and is either of God the Father, who, as the God of all grace, calls to eternal glory by Christ; or rather of Christ himself, who calls by his Spirit and grace; and hence the saints are sometimes styled, the called of Jesus Christ, Rom 1:6 what they are called unto by him is, "glory and virtue"; by the former may be meant, the glorious state of the saints in the other world, and so answers to "life", eternal life, in the preceding clause; and by the latter, grace, and the spiritual blessings of grace here, and which answers to "godliness" in the said clause; for the saints are called both to grace and glory, and to the one, in order to the other. Some render it, "by glory and virtue"; and some copies, as the Alexandrian and others, and so the Vulgate Latin version, read, "by his own glory and virtue"; that is, by his glorious power, which makes the call as effectual, and is as illustrious a specimen of the glory of his power, as was the call of Lazarus out of the grave; unless the Gospel should rather be intended by glory and virtue, which is glorious in itself, and the power of God unto salvation, and is the means by which persons are called to the communion of Christ, and the obtaining of his glory: so then this phrase, "him that hath called us to glory and virtue", is a periphrasis of Christ, through a "knowledge" of whom, and which is not notional and speculative, but spiritual, experimental, fiducial, and practical, or along with such knowledge all the above things are given; for as God, in giving Christ, gives all things along with him, so the Spirit of Christ, which is a spirit of wisdom and revelation in the knowledge of him, when he makes him known in the glory of his person, grace, and righteousness, also makes known the several things which are freely given of God and Christ: and this is what, among other things, makes the knowledge of Christ preferable to all other knowledge, or anything else.
John Wesley
As his divine power has given us all things - There is a wonderful cheerfulness in this exordium, which begins with the exhortation itself. That pertain to life and godliness - To the present, natural life, and to the continuance and increase of spiritual life. Through that divine knowledge of him - Of Christ. Who hath called us by - His own glorious power, to eternal glory, as the end; by Christian virtue or fortitude, as the means.
Robert Jamieson, A. R. Fausset and David Brown
According as, &c.--Seeing that [ALFORD]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us ALL diligence," &c. The oil and flame are given wholly of grace by God, and "taken" by believers: their part henceforth is to "trim their lamps" (compare 2Pet 1:3-4 with 2Pet 1:5, &c.).
life and godliness--Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life (Jn 17:3). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by godliness that we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (2Pet 1:4).
called us-- (2Pet 1:10); "calling" (1Pet 2:9).
to glory and virtue--rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in 1Pet 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Phil 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [TRENCH, Greek Synonyms of the New Testament].
1:41:4: որովք մեծամեծքն եւ պատուակա՛ն աւետիք պարգեւեալ են մեզ. զի նոքիմբք աստուածեղէն բնութեանն հաւատոցն լինիցիմք հաղորդակիցք, փախուցեալք ՚ի ցանկութեանց աշխարհիս եւ յապականութեանց[3076]։ [3076] Ոմանք. Որով մեծա՛՛... բնութեան լինիցիք հաղոր՛՛։ ՚Ի բազումս պակասի. Բնութեանն հաւատոցն լինի՛՛. զոր եւ ոմանք ՚ի լուս՛՛. նշանակեն։
4 Դրանցով մեծամեծ եւ թանկագին խոստումներ պարգեւուեցին մեզ, որպէսզի հաղորդակից լինէք աստուածային բնութեանը եւ հեռու մնաք այս աշխարհի ցանկութիւններից եւ ապականութիւններից:
4 Որոնցմով ամենամեծ ու պատուական խոստումներ տրուած են մեզի, որպէս զի ասոնցմով աստուածային բնութեանը հաղորդակցինք՝ աշխարհի ցանկութենէն յառաջ եկած ապականութենէն փախչելով։
որովք մեծամեծքն եւ պատուական աւետիք պարգեւեալ են մեզ, զի նոքիմբք աստուածեղէն բնութեանն լինիցիք հաղորդակիցք, փախուցեալք [3]ի ցանկութեանց աշխարհիս եւ յապականութեանց:

1:4: որովք մեծամեծքն եւ պատուակա՛ն աւետիք պարգեւեալ են մեզ. զի նոքիմբք աստուածեղէն բնութեանն հաւատոցն լինիցիմք հաղորդակիցք, փախուցեալք ՚ի ցանկութեանց աշխարհիս եւ յապականութեանց[3076]։
[3076] Ոմանք. Որով մեծա՛՛... բնութեան լինիցիք հաղոր՛՛։ ՚Ի բազումս պակասի. Բնութեանն հաւատոցն լինի՛՛. զոր եւ ոմանք ՚ի լուս՛՛. նշանակեն։
4 Դրանցով մեծամեծ եւ թանկագին խոստումներ պարգեւուեցին մեզ, որպէսզի հաղորդակից լինէք աստուածային բնութեանը եւ հեռու մնաք այս աշխարհի ցանկութիւններից եւ ապականութիւններից:
4 Որոնցմով ամենամեծ ու պատուական խոստումներ տրուած են մեզի, որպէս զի ասոնցմով աստուածային բնութեանը հաղորդակցինք՝ աշխարհի ցանկութենէն յառաջ եկած ապականութենէն փախչելով։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: которыми дарованы нам великие и драгоценные обетования, дабы вы через них соделались причастниками Божеского естества, удалившись от господствующего в мире растления похотью:
1:4  δι᾽ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῶ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.
1:4. δι' (through) ὧν ( of-which ) τὰ (the-ones) τίμια ( value-belonged ) καὶ (and) μέγιστα ( most-great ) ἡμῖν (unto-us) ἐπαγγέλματα (messagings-upon-to) δεδώρηται, (it-had-come-to-be-gifted-unto,"ἵνα (so) διὰ (through) τούτων (of-the-ones-these) γένησθε ( ye-might-have-had-became ) θείας (of-deity-belonged) κοινωνοὶ ( en-commoned ) φύσεως, (of-a-spawning," ἀποφυγόντες ( having-had-fled-off ) τῆς (of-the-one) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ἐν (in) ἐπιθυμίᾳ (unto-a-passioning-upon-unto) φθορᾶς. (of-a-degrading)
1:4. per quae maxima et pretiosa nobis promissa donavit ut per haec efficiamini divinae consortes naturae fugientes eius quae in mundo est concupiscentiae corruptionemBy whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: flying the corruption of that concupiscence which is in the world.
4. whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.
1:4. Through Christ, he has given us the greatest and most precious promises, so that by these things you may become sharers in the Divine Nature, fleeing from the corruption of that desire which is in the world.
1:4. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust:

4: которыми дарованы нам великие и драгоценные обетования, дабы вы через них соделались причастниками Божеского естества, удалившись от господствующего в мире растления похотью:
1:4  δι᾽ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῶ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.
1:4. per quae maxima et pretiosa nobis promissa donavit ut per haec efficiamini divinae consortes naturae fugientes eius quae in mundo est concupiscentiae corruptionem
By whom he hath given us most great and precious promises: that by these you may be made partakers of the divine nature: flying the corruption of that concupiscence which is in the world.
1:4. Through Christ, he has given us the greatest and most precious promises, so that by these things you may become sharers in the Divine Nature, fleeing from the corruption of that desire which is in the world.
1:4. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:4: Whereby are given unto us - By his own glorious power he hath freely given unto us exceeding great and invaluable promises. The Jews were distinguished in a very particular manner by the promises which they received from God; the promises to Abraham, Isaac, Jacob, Moses, and the prophets. God promised to be their God; to protect, support, and save them; to give them what was emphatically called the promised land; and to cause the Messiah to spring from their race. St. Peter intimates to these Gentiles that God had also given unto them exceeding great promises; indeed all that he had given to the Jews, the mere settlement in the promised land excepted; and this also he had given in all its spiritual meaning and force. And besides τα μεγιστα επαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τα τιμια επαγγελματα; the valuable promises, those which came through the great price; enrolment with the Church of God, redemption in and through the blood of the cross, the continual indwelling influence of the Holy Ghost, the resurrection of the body, and eternal rest at the right hand of God. It was of considerable consequence to the comfort of the Gentiles that these promises were made to them, and that salvation was not exclusively of the Jews.
That by these ye might be partakers - The object of all God's promises and dispensations was to bring fallen man back to the image of God, which he had lost. This, indeed, is the sum and substance of the religion of Christ. We have partaken of an earthly, sensual, and devilish nature; the design of God by Christ is to remove this, and to make us partakers of the Divine nature; and save us from all the corruption in principle and fact which is in the world; the source of which is lust, επιθυμια, irregular, unreasonable, in ordinate, and impure desire; desire to have, to do, and to be, what God has prohibited, and what would be ruinous and destructive to us were the desire to be granted.
Lust, or irregular, impure desire, is the source whence all the corruption which is in the world springs. Lust conceives and brings forth sin; sin is finished or brought into act, and then brings forth death. This destructive principle is to be rooted out; and love to God and man is to be implanted in its place. This is every Christian's privilege; God has promised to purify our hearts by faith; and that as sin hath reigned unto death, even so shall grace reign through righteousness unto eternal life; that here we are to be delivered out of the hands of all our enemies, and have even "the thoughts of our hearts so cleansed by the inspiration of God's Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name." This blessing may be expected by those who are continually escaping, αποφυγοντες, flying from, the corruption that is in the world and in themselves. God purifies no heart in which sin is indulged. Get pardon through the blood of the Lamb; feel your need of being purified in heart; seek that with all your soul; plead the exceeding great and invaluable promises that refer to this point; abhor your inward self; abstain from every appearance of evil; flee from self and sin to God; and the very God of peace will sanctify you through body, soul, and spirit, make you burning and shining lights here below, (a proof that he can save to the uttermost ail that come to him by Christ), and afterwards, having guided you by his counsel through life, will receive you into his eternal glory.
Albert Barnes: Notes on the Bible - 1834
1:4: Whereby - Δἰ ὧν Di' hō n. "Through which" - in the plural number, referring either to the "glory" and "virtue" in the pRev_ious verse, and meaning that it was by that glorious divine efficiency that these promises were given; or, to all the things mentioned in the pRev_ious verse, meaning that it was through those arrangements, and in order to their completion, that these great and glorious promises were made. The promises given are in connection with the plan of securing "life and godliness," and are a part of the gracious arrangements for that object.
Exceeding great and precious promises - A "promise" is an assurance on the part of another of some good for which we are dependent on him. It implies:
(1) that the thing is in his power;
(2) that he may bestow it or not, as he pleases;
(3) that we cannot infer from any process of reasoning that it is his purpose to bestow it on us;
(4) that it is a favor which we can obtain only from him, and not by any independent effort of our own.
The promises here referred to are those which pertain to salvation. Peter had in his eye probably all that then had been Rev_ealed which contemplated the salvation of the people of God. They are called "exceeding great and precious," because of their value in supporting and comforting the soul, and of the honor and felicity which they unfold to us. The promises referred to are doubtless those which are made in connection with the plan of salvation Rev_ealed in the gospel, for there are no other promises made to man. They refer to the pardon of sin; strength, comfort, and support in trial; a glorious resurrection; and a happy immortality. If we look at the greatness and glory of the objects, we shall see that the promises are in fact exceedingly precious; or if we look at their influence in supporting and elevating the soul, we shall have as distinct a view of their value. The promise goes beyond our reasoning powers; enters a field which we could not otherwise penetrate - the distant future; and relates to what we could not otherwise obtain.
All that we need in trial, is the simple promise of God that he will sustain us; all that we need in the hour of death, is the assurance of our God that we I shall be happy foRev_er. What would this world be without a "promise?" How impossible to penetrate the future! How dark that which is to come would be! How bereft we should be of consolation! The past has gone, and its departed joys and hopes can never be recalled to cheer us again; the present may be an hour of pain, and sadness, and disappointment, and gloom, with perhaps not a ray of comfort; the future only opens fields of happiness to our vision, and everything there depends on the will of God, and all that we can know of it is from his promises. Cut off from these we have no way either of obtaining the blessings which we desire, or of ascertaining that they can be ours. For the promises of God, therefore, we should be in the highest degree grateful, and in the trials of life we should cling to them with unwavering confidence as the only things which can be an anchor to the soul.
That by these - Greek, "through these." That is, these constitute the basis of your hopes of becoming partakers of the divine nature. Compare the notes at Co2 7:1.
Partakers of the divine nature - This is a very important and a difficult phrase. An expression somewhat similar occurs in Heb 12:10; "That we might be partakers of his holiness." See the notes at that verse. In regard to the language here used, it may be observed:
(1) That it is directly contrary to all the notions of "Pantheism" - or the belief that all things are now God, or a part of God - for it is said that the object of the promise is, that we "may become partakers of the divine nature," not that we are now.
(2) it cannot be taken in so literal a sense as to mean that we can ever partake of the divine "essence," or that we shall be "absorbed" into the divine nature so as to lose our individuality. This idea is held by the Budhists; and the perfection of being is supposed by them to consist in such absorption, or in losing their own individuality, and their ideas of happiness are graduated by the approximation which may be made to that state. But this cannot be the meaning here, because:
(a) It is in the nature of the case" impossible. There must be foRev_er an essential difference between a created and an uncreated mind.
(b) This would argue that the Divine Mind is not perfect. If this absorption was necessary to the completeness of the character and happiness of the Divine Being, then he was imperfect before; if before perfect, he would not be after the absorption of an infinite number of finite and imperfect minds.
(c) In all the representations of heaven in the Bible, the idea of "individuality" is one that is prominent. "Individuals" are represented everywhere as worshippers there, and there is no intimation that the separate existence of the redeemed is to be absorbed and lost in the essence of the Deity. Whatever is to be the condition of man hereafter, he is to have a separate and individual existence, and the number of intelligent beings is never to be diminished either by annihilation, or by their being united to any other spirit so that they shall become one.
The reference then, in this place, must be to the "moral" nature of God; and the meaning is, that they who are renewed become participants of the same "moral" nature; that is, of the same views, feelings, thoughts, purposes, principles of action. Their nature as they are born, is sinful, and prone to evil Eph 2:3, their nature as they are born again, becomes like that of God. They are made like God; and this resemblance will increase more and more foRev_er, until in a much higher sense than can be true in this world, they may be said to have become "partakers of the divine nature." Let us remark, then,
(a) That "man" only, of all the dwellers on the earth, is capable of rising to this condition. The nature of all the other orders of creatures here below is incapable of any such transformation that it can be said that they become "partakers of the divine nature."
(b) It is impossible now to estimate the degree of approximation to which man may yet rise toward God, or the exalted sense in which the term may yet be applicable to him; but the prospect before the believer in this respect is most glorious. Two or three circumstances may be referred to here as mere hints of what we may yet be:
(1) Let anyone reflect on the amazing advances made by himself since the period of infancy. But a few, very few years ago, he knew nothing. He was in his cradle, a poor, helpless infant. He knew not the use of eyes, or ears, or hands, or feet. He knew not the name or use of anything, not even the name of father or mother. He could neither walk, nor talk, nor creep. He did not know even that a candle would burn him if he put his finger there. He knew not how to grasp or hold a rattle, or what was its sound, or whence that sound or any other sound came. Let him think what he is at twenty, or forty, in comparison with this; and then, if his improvement in every similar number of years hereafter "should" be equal to this, who can tell the height to which he will rise?
(2) we are here limited in our own powers of learning about God or his works. We become acquainted with him through his works - by means of "the senses." But by the appointment of this method of becoming acquainted with the external world, the design seems to have been to accomplish a double work quite contradictory - one to help us, and the other to hinder us. One is to give us the means of communicating with the external world - by the sight, the hearing, the smell, the touch, the taste; the other is to shut us out from the external world, except by these. The body is a casement, an enclosure, a prison in which the soul is incarcerated, from which we can look out on the universe only through these organs. But suppose, as may be the case in a future state, there shall be no such enclosure, and that the whole soul may look directly on the works of God - on spiritual existences, on God himself - who can then calculate the height to which man may attain in becoming a "partaker of the divine nature?"
(3) we shall have an "eternity" before us to grow in knowledge, and in holiness, and in conformity to God. Here, we attempt to climb the hill of knowledge, and having gone a few steps - while the top is still lost in the clouds - we lie down and die. We look at a few things; become acquainted with a few elementary principles; make a little progress in virtue, and then all our studies and efforts are suspended, and "we fly away." In the future world we shall have an "eternity" before us to make progress in knowledge, and virtue, and holiness, uninterrupted; and who can tell in what exalted sense it may yet be true that we shall be "partakers of the divine nature," or what attainments we may yet make?
Having escaped the corruption that is in the world through lust - The world is full of corruption. It is the design of the Christian plan of redemption to deliver us from that, and to make us holy; and the means by which we are to be made like God, is by rescuing us from its dominion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: are given: Pe2 1:1; Eze 36:25-27; Rom 9:4; Co2 1:20, Co2 6:17, Co2 6:18, Co2 7:1; Gal 3:16; Heb 8:6-12, Heb 9:15; Jo1 2:25
ye might: Joh 1:12, Joh 1:13; Co2 3:18; Eph 4:23, Eph 4:24; Col 3:10; Heb 12:10; Jo1 3:2
having: Pe2 2:18-20; Gal 6:8; Jam 4:1-3; Pe1 4:2, Pe1 4:3; Jo1 2:15, Jo1 2:16
Geneva 1599
(4) Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the (e) divine nature, having escaped the corruption that is in the world through lust.
(4) An explanation of the former sentence, declaring the causes of so great benefits, that is, God and his free promise, from which all these benefits proceed, I say, these most excellent benefits, by which we are delivered from the corruption of this world, (that is, from the wicked lusts which we carry about in us) and are made like God himself.
(e) By the divine nature he means not the substance of the Godhead, but the partaking of those qualities, by which the image of God is restored in us.
John Gill
Whereby are given unto us,.... Or "by which", that is, glory and virtue; by the glorious power of Christ, or by the glorious and powerful Gospel of Christ; and so the Arabic version renders it, "by both of which"; or "by whom", as the Vulgate Latin version reads; that is, by Christ; for as in him are all the promises of God, so they are at his dispose, and by him are given unto the saints:
exceeding great and precious promises; meaning the promises of the new and everlasting covenant, of which Christ is the Mediator, surety, and messenger; and which are "exceeding great", if we consider the author of them, who is the great God of heaven and earth, and who was under no obligation to make promises of anything to his creatures; and therefore must arise from great grace and favour, of which they are largely expressive, and are like himself; are such as become his greatness and goodness, and are confirmed by his oath, and made good by his power and faithfulness: and they are also great, as to the nature and matter of them; they are better promises than those of the covenant of works; they are not merely temporal ones, nor are they conditional and legal; but as they relate to things spiritual and eternal, to grace here and glory hereafter, so they are absolute, free, and unconditional, and are irreversible and unchangeable; and they answer great ends and purposes, the glory of God, and the everlasting good and happiness of his people; and therefore must be "precious", of more value and worth than thousands of gold and silver, and to be rejoiced at more than at the finding of a great spoil, being every way suited to the cases of God's people, and which never fail. The end of giving them is,
that by these you might be partakers of the divine nature; not essentially, or of the essence of God, so as to be deified, this is impossible, for the nature, perfections, and glory of God, are incommunicable to creatures; nor, hypostatically and personally, so as the human nature of Christ, in union with the Son of God, is a partaker of the divine nature in him; but by way of resemblance and likeness, the new man or principle of grace, being formed in the heart in regeneration, after the image of God, and bearing a likeness to the image of his Son, and this is styled, Christ formed in the heart, into which image and likeness the saints are more and more changed, from glory to glory, through the application of the Gospel, and the promises of it, by which they have such sights of Christ as do transform them, and assimilate them to him; and which resemblance will be perfected hereafter, when they shall be entirely like him, and see him as he is:
having escaped the corruption that is in the world through lust; not the corruption and depravity of nature, which is never escaped by any, nor got rid of so long as the saints are in the world; but the corrupt manners of the world, or those corruptions and vices which, are prevalent in the world, and under the power and dominion of which the world lies; and particularly the sins of uncleanness, adultery, incest, sodomy, and such like filthy and unnatural lusts, which abounded in the world, and among some that called themselves Christians, and especially the followers of Simon Magus. Now the Gospel, and the precious promises, being graciously bestowed and powerfully applied, have an influence on purity of heart and conversation, and teach men to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly; such are the powerful effects of Gospel promises, under divine influence, as to make men inwardly partakers of the divine nature, and outwardly to abstain from and avoid the prevailing corruptions and vices of the times.
John Wesley
Through which - Glory and fortitude. He hath given us exceeding great, and inconceivably precious promises - Both the promises and the things promised, which follow in their due season, that, sustained and encouraged by the promises, we may obtain all that he has promised. That, having escaped the manifold corruption which is in the world - From that fruitful fountain, evil desire. Ye may become partakers of the divine nature - Being renewed in the image of God, and having communion with them, so as to dwell in God and God in you.
Robert Jamieson, A. R. Fausset and David Brown
Whereby, &c.--By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [BENGEL]. Precious promises are the object of precious faith.
given--The promises themselves are a gift: for God's promises are as sure as if they were fulfilled.
by these--promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled.
might, &c.--Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; 1Jn 3:2, "We shall be like Him."
the divine nature--not God's essence, but His holiness, including His "glory" and "virtue," 2Pet 1:3; the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Eph 5:30). The "divine power" enables us to be partakers of "the divine nature."
escaped the corruption--which involves in, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, compare 2Pet 2:18-20; Gen 19:17; Col 1:13.
through--Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.
1:51:5: Եւ սմին այսմիկ զամենա՛յն փոյթ ՚ի մէջ առեալ՝ ձերո՛վքն հաւատովք մատակարարիջիք զառաքինութիւնն, եւ առաքինուեամբն զգիտութիւն[3077], [3077] Ոմանք. Եւ ՚ի սմին այսմիկ... ձերովք հաւատովքն մատակարարեսջիք զառաքինութիւն։
5 Եւ այս բանի համար իսկ ամէն ջանք գործադրելով՝ ձեր հաւատով առաքինութիւն ձեռք բերէք, առաքինութեամբ՝ գիտութիւն,
5 Եւ այս բանին համար բոլոր ջանքերնիդ դրած՝ ձեր հաւատքին վրայ առաքինութիւն աւելցուցէք ու առաքինութեան վրայ՝ գիտութիւն
Եւ սմին այսմիկ զամենայն փոյթ ի մէջ առեալ` ձերովքն հաւատովք մատակարարեսջիք զառաքինութիւն, եւ առաքինութեամբն զգիտութիւն:

1:5: Եւ սմին այսմիկ զամենա՛յն փոյթ ՚ի մէջ առեալ՝ ձերո՛վքն հաւատովք մատակարարիջիք զառաքինութիւնն, եւ առաքինուեամբն զգիտութիւն[3077],
[3077] Ոմանք. Եւ ՚ի սմին այսմիկ... ձերովք հաւատովքն մատակարարեսջիք զառաքինութիւն։
5 Եւ այս բանի համար իսկ ամէն ջանք գործադրելով՝ ձեր հաւատով առաքինութիւն ձեռք բերէք, առաքինութեամբ՝ գիտութիւն,
5 Եւ այս բանին համար բոլոր ջանքերնիդ դրած՝ ձեր հաւատքին վրայ առաքինութիւն աւելցուցէք ու առաքինութեան վրայ՝ գիտութիւն
zohrab-1805▾ eastern-1994▾ western am▾
1:55: то вы, прилагая к сему все старание, покажите в вере вашей добродетель, в добродетели рассудительность,
1:5  καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν,
1:5. καὶ (And) αὐτὸ (to-it) τοῦτο (to-the-one-this) δὲ (moreover) σπουδὴν (to-a-hastening) πᾶσαν (to-all) παρεισενέγκαντες ( having-beared-into-beside ) ἐπιχορηγήσατε (ye-should-have-chorus-led-upon-unto) ἐν (in) τῇ (unto-the-one) πίστει (unto-a-trust) ὑμῶν (of-ye) τὴν (to-the-one) ἀρετήν, (to-a-meriting,"ἐν (in) δὲ (moreover) τῇ (unto-the-one) ἀρετῇ (unto-a-meriting) τὴν (to-the-one) γνῶσιν, (to-an-acquainting,"
1:5. vos autem curam omnem subinferentes ministrate in fide vestra virtutem in virtute autem scientiamAnd you, employing all care, minister in your faith, virtue: And in virtue, knowledge:
5. Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in virtue knowledge;
1:5. But as for you, taking up every concern, minister virtue in your faith; and in virtue, knowledge;
1:5. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge:

5: то вы, прилагая к сему все старание, покажите в вере вашей добродетель, в добродетели рассудительность,
1:5  καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν,
1:5. vos autem curam omnem subinferentes ministrate in fide vestra virtutem in virtute autem scientiam
And you, employing all care, minister in your faith, virtue: And in virtue, knowledge:
1:5. But as for you, taking up every concern, minister virtue in your faith; and in virtue, knowledge;
1:5. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Ответом со стороны христиан на действия благодати Божией не только удаление от господствующего в мире растления (ст. 4б), но и, главным образом, положительная добродетель в разных ее разветвлениях. Апостол в ст. 5-7: показывает степени преуспеяния. На первом месте "вера", так как она есть основание и опора добра. На втором месте "добродетель", т. е. дела, ибо без них, как говорит Апостол Иаков (II:26), вера без дел мертва. "Далее "разум". Какой же разум? Знание сокровенных тайн Божиих, которое доступно не для всякого, но для того только, кто постоянно упражняется в добрых делах. За ним "воздержание". Ибо и оно нужно достигшему до означенной меры, - чтобы не возгордился величием дара. А как при кратковременном воздержании нельзя упрочить за собою дар, то должно превзойти терпение. Оно произведет все, и "благочестие" умиротворит, и упование на Бога усовершит. К благочестию присоединится "братолюбие", а ко всему этому любовь..." (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Spiritual Diligence; Advancement in Holiness.A. D. 67.
5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity. 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. 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. 10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

In these words the apostle comes to the chief thing intended in this epistle--to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luke xiii. 24.

I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit. iii. 8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Prov. xxviii. 1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too." We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Ps. ix. 10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit. ii. 12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam. i. 4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom. v. 3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom. v. 4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Ps. lxxxix. 32, 33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Ps. xvi. 3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel.

II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works--for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him--and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, v. 8-11. These are proposed,

1. More generally, v. 8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (2 Kings xvi. 2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. These will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of v. 8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, v. 9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, &c. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit.

2. The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in v. 5 is expressed by giving diligence to add to faith virtue, &c., is expressed in v. 10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God's eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Ps. cxxxix. 23; Rom. viii. 16. "But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for," [1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth." When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (1 Pet. iv. 18), with a great deal of difficulty, even as by fire (1 Cor. iii. 15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.
Adam Clarke: Commentary on the Bible - 1831
1:5: And beside this - Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain;
Giving all diligence - Furnishing all earnestness and activity: the original is very emphatic.
Add to your faith - Επιχορηγησατε· Lead up hand in hand; alluding, as most think, to the chorus in the Grecian dance, who danced with joined hands. See the note on this word, Co2 9:10 (note).
Your faith - That faith in Jesus by which ye have been led to embrace the whole Gospel, and by which ye have the evidence of things unseen.
Virtue - Αρετην· Courage or fortitude, to enable you to profess the faith before men, in these times of persecution.
Knowledge - True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness.
Albert Barnes: Notes on the Bible - 1834
1:5: And beside this - Καὶ αὐτὸ τοῦτο Kai auto touto. Something here is necessary to be understood in order to complete the sense. The reference is to Pe2 1:3; and the connection is, since Pe2 1:3 God has given us these exalted privileges and hopes, "in respect to this," (κατὰ kata or διὰ dia being understood,) or as a "consequence" fairly flowing from this, we ought to give all diligence that we may make good use of these advantages, and secure as high attainments as we possibly can. We should add one virtue to another, that we may reach the highest possible elevation in holiness.
Giving all diligence - Greek, "Bringing in all zeal or effort." The meaning is, that we ought to make this a distinct and definite object, and to apply ourselves to it as a thing to be accomplished.
Add to your faith virtue - It is not meant in this verse and the following that we are to endeavor particularly to add these things one to another "in the order" in which they are specified, or that we are to seek first to have faith, and then to add to that virtue, and then to add knowledge to virtue rather than to faith, etc. The order in which this is to be done, the relation which one of these things may have to another, is not the point aimed at; nor are we to suppose that any other order of the words would not have answered the purpose of the apostle as well, or that anyone of the virtues specified would not sustain as direct a relation to any other, as the one which he has specified. The design of the apostle is to say, in an emphatic manner, that we are to strive to possess and exhibit all these virtues; in other words, we are not to content ourselves with a single grace, but are to cultivate all the virtues, and to endeavor to make our piety complete in all the relations which we sustain. The essential idea in the passage before us seems to be, that in our religion we are not to be satisfied with one virtue, or one class of virtues, but that there is to be.
(1) a diligent cultivation of our virtues, since the graces of religion are as susceptible of cultivation as any other virtues;
(2) that there is to be progress made from one virtue to another, seeking to reach the highest possible point in our religion; and,
(3) that there is to be an accumulation of virtues and graces - or we are not to be satisfied with one class, or with the attainments which we can make in one class.
We are to endeavor to add on one after another until we have become possessed of all. Faith, perhaps, is mentioned first, because that is the foundation of all Christian virtues; and the other virtues are required to be added to that, because, from the place which faith occupies in the plan of justification, many might be in danger of supposing that if they had that they had all that was necessary. Compare Jam 2:14, following In the Greek word rendered "add," ἐπιχορηγήσατε epichorē gē sate there is an allusion to a "chorus-leader" among the Greeks, and the sense is well expressed by Doddridge: "Be careful to accompany that belief with all the lovely train of attendant graces." Or, in other words, "let faith lead on as at the head of the choir or the graces, and let all the others follow in their order." The word here rendered "virtue" is the same which is used in Pe2 1:3; and there ks included in it, probably, the same general idea which was noticed there. All the things which the apostle specifies, unless "knowledge" be an exception, are "virtues" in the sense in which that word is commonly used; and it can hardly be supposed that the apostle here meant to use a general term which would include all of the others. The probability is, therefore, that by the word here he has reference to the common meaning of the Greek word, as referring to manliness, courage, vigor, energy; and the sense is, that he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be subjected. True "virtue" is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence.
And to virtue knowledge - The knowledge of God and of the way of salvation through the Redeemer, Pe2 1:3. Compare Pe2 3:8. It is the duty of every Christian to make the highest possible attainments in "knowledge."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: beside: Luk 16:26, Luk 24:21
giving: Pe2 1:10, Pe2 3:14, Pe2 3:18; Psa 119:4; Pro 4:23; Isa 55:2; Zac 6:15; Joh 6:27; Phi 2:12; Heb 6:11, Heb 11:6, Heb 12:15
virtue: Pe2 1:3; Phi 4:8
knowledge: Pe2 1:2, Pe2 3:18; Co1 14:20; Eph 1:17, Eph 1:18, Eph 5:17; Phi 1:9; Col 1:9; Pe1 3:7
Geneva 1599
(5) And beside this, giving all diligence, (h) add to your faith virtue; and to virtue knowledge;
(5) Having laid the foundation (that is, having declared the causes of our salvation and especially of our sanctification) now he begins to exhort us to give our minds wholly to the true use of this grace. He begins with faith, without which nothing can please God, and he warns us to have it fully equipped with virtue (that is to say, with good and godly manners) being joined with the knowledge of God's will, without which, there is neither faith, neither any true virtue.
(h) Supply also, and support or aid.
John Gill
And besides this, giving all diligence,.... "Or upon this", as the Syriac and Arabic versions read, bestow all your labour, diligence, and care; namely, on what follows, and that from the consideration of what goes before; for nothing can more strongly animate, and engage to the diligent exercise of grace and discharge of duty, than a consideration of the high favours, and free grace gifts of God, and the exceeding great and precious promises of his Gospel:
add to your faith virtue; or "with your faith", so the Arabic version renders it, and the like, in the following clauses. They had faith, even like precious faith with the apostles, not of themselves, but by the gift of God, and which is the first and principal grace; it leads the van, or rather the "chorus", as the word rendered "add" signifies; and though it is in itself imperfect, has many things lacking in it, yet it cannot be added to, or increased by men; ministers may be a means of perfecting what is lacking in it, and of the furtherance and joy of it, but it is the Lord only that can increase it, or add unto it in that sense, and which is not the meaning here: but the sense is, that as it is the basis and foundation of all good works, it should not stand alone, there ought to be virtue, or good works along with it, by which it may be perfected, not essentially, but evidentially, or might appear to be true and genuine; for by virtue may be either meant some particular virtue, as justice towards men, to which both the grace and doctrine of faith direct; and indeed pretensions to faith in Christ, where there is not common justice done to men, are of little account; or, as others think, beneficence to men; and so the Ethiopic version renders it, "proceed to bounty by your faith"; and faith does work by love and kindness to fellow creatures and Christians; but this seems rather designed by brotherly kindness and charity, in 2Pet 1:7 or boldness, courage, constancy, and fortitude, which ought to go along with faith. Where there is true faith in Christ, there should be a holy boldness to profess it, and constancy in it, and courage to fight the good fight of faith, and firmness of mind to stand fast in it, notwithstanding all difficulties and discouragements; or virtue in general here meant, not mere moral, but Christian virtues, which are the fruits of the Spirit of God, and of his grace; and differ from the other, in that they spring from the grace of God, are done in faith, by the assistance of the Spirit of Christ, and by strength received from him, and in love to him, and with a view to the glory of God; whereas moral virtues, as exercised by a mere moral man, spring from nature, and are performed by the mere strength of it, and are destitute of faith, and so but "splendida peccata", splendid sins, and proceed from self-love, from sinister ends, and with selfish views:
and to virtue, knowledge; not of Christ, mentioned 2Pet 1:8 and which is included in faith, for there can be no true faith in Christ, were there not knowledge of him; but of the will of God, which it is necessary men should be acquainted with, in order to perform it; or else though they may seem zealous of good works, their zeal will not be according to knowledge; they ought to know what are virtues or good works in God's account, and what are the nature and use of them, lest they should mistake and misapply them; or of the Scriptures of truth, and of the mysteries of the Gospel, which should be diligently searched, for the increase and improvement of knowledge in divine things, and which has a considerable influence on a just, sober, and godly living; or by knowledge may be meant prudence and wisdom, in ordering the external conversation aright towards those that are without, and in showing good works out of it, to others, by way of example, and for the evidence of the truth of things, with meekness of wisdom.
John Wesley
For this very reason - Because God hath given you so great blessings. Giving all diligence - It is a very uncommon word which we render giving. It literally signifies, bringing in by the by, or over and above: implying, that good works the work; yet not unless we are diligent. Our diligence is to follow the gift of God, and is followed by an increase of all his gifts. Add to - And in all the other gifts of God. Superadd the latter, without losing the former. The Greek word properly means lead up, as in dance, one of these after the other, in a beautiful order. Your faith, that "evidence of things not seen," termed before "the knowledge of God and of Christ," the root of all Christian graces. Courage - Whereby ye may conquer all enemies and difficulties, and execute whatever faith dictates. In this most beautiful connexion, each preceding grace leads to the following; each following, tempers and perfects the preceding. They are set down in the order of nature, rather than the order of time. For though every grace bears a relation to every other, yet here they are so nicely ranged, that those which have the closest dependence on each other are placed together. And to your courage knowledge - Wisdom, teaching how to exercise it on all occasions.
Robert Jamieson, A. R. Fausset and David Brown
And beside this--rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (2Pet 1:3).
giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, 2Pet 1:10; 2Pet 3:14; 2Cor 7:11.
all--all possible.
add--literally, "minister additionally," or, abundantly (compare Greek, 2Cor 9:10); said properly of the one who supplied all the equipments of a chorus. So accordingly, "there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (2Pet 1:11).
to--Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," 2Pet 1:3) is presupposed as the gift of God (2Pet 1:3; Eph 2:8), and is not required to be ministered by us; in its exercise, virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping stone to the succeeding grace: and the latter in turn qualifies and completes the former. Faith leads the band; love brings up the rear [BENGEL]. The fruits of faith specified are seven, the perfect number.
virtue--moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.
and to--Greek, "in"; "and in (the exercise of) your virtue knowledge," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.
1:61:6: եւ գիտութեամբն զժուժկալութիւն, եւ ժուժկալութեամբն զհամբերութիւն, եւ համբերութեամբն զաստուածպաշտութիւն,
6 գիտութեամբ՝ ժուժկալութիւն, ժուժկալութեամբ՝ համբերատարութիւն, համբերատարութեամբ՝ աստուածապաշտութիւն,
6 Եւ գիտութեան վրայ՝ ժուժկալութիւն ու ժուժկալութեան վրայ՝ համբերութիւն եւ համբերութեան վրայ՝ աստուածպաշտութիւն
եւ գիտութեամբն զժուժկալութիւն, եւ ժուժկալութեամբն զհամբերութիւն, եւ համբերութեամբն զաստուածպաշտութիւն:

1:6: եւ գիտութեամբն զժուժկալութիւն, եւ ժուժկալութեամբն զհամբերութիւն, եւ համբերութեամբն զաստուածպաշտութիւն,
6 գիտութեամբ՝ ժուժկալութիւն, ժուժկալութեամբ՝ համբերատարութիւն, համբերատարութեամբ՝ աստուածապաշտութիւն,
6 Եւ գիտութեան վրայ՝ ժուժկալութիւն ու ժուժկալութեան վրայ՝ համբերութիւն եւ համբերութեան վրայ՝ աստուածպաշտութիւն
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1:66: в рассудительности воздержание, в воздержании терпение, в терпении благочестие,
1:6  ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν,
1:6. ἐν (in) δὲ (moreover) τῇ (unto-the-one) γνώσει (unto-an-acquainting) τὴν (to-the-one) ἐγκράτειαν, (to-a-securing-in-of,"ἐν (in) δὲ (moreover) τῇ (unto-the-one) ἐγκρατείᾳ (unto-a-securing-in-of) τὴν (to-the-one) ὑπομονήν, (to-a-staying-under,"ἐν (in) δὲ (moreover) τῇ (unto-the-one) ὑπομονῇ (unto-a-staying-under) τὴν (to-the-one) εὐσέβειαν, (to-a-goodly-revering-of,"
1:6. in scientia autem abstinentiam in abstinentia autem patientiam in patientia autem pietatemAnd in knowledge, abstinence: and in abstinence, patience: and in patience, godliness:
6. and in knowledge temperance; and in temperance patience; and in patience godliness;
1:6. and in knowledge, moderation; and in moderation, patience; and in patience, piety;
1:6. And to knowledge temperance; and to temperance patience; and to patience godliness;
And to knowledge temperance; and to temperance patience; and to patience godliness:

6: в рассудительности воздержание, в воздержании терпение, в терпении благочестие,
1:6  ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν,
1:6. in scientia autem abstinentiam in abstinentia autem patientiam in patientia autem pietatem
And in knowledge, abstinence: and in abstinence, patience: and in patience, godliness:
1:6. and in knowledge, moderation; and in moderation, patience; and in patience, piety;
1:6. And to knowledge temperance; and to temperance patience; and to patience godliness;
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Adam Clarke: Commentary on the Bible - 1831
1:6: Temperance - A proper and limited use of all earthly enjoyments, keeping every sense under proper restraints, and never permitting the animal part to subjugate the rational.
Patience - Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all.
Godliness - Piety towards God; a deep, reverential, religious fear; not only worshipping God with every becoming outward act, but adoring, loving, and magnifying him in the heart: a disposition indispensably necessary to salvation, but exceedingly rare among professors.
Albert Barnes: Notes on the Bible - 1834
1:6: And to knowledge temperance - On the meaning of the word "temperance," see the Act 24:25 note, and Co1 9:25 note. The word here refers to the mastery over all our evil inclinations and appetites. We are to allow none of them to obtain control over us. See the notes at Co1 6:12. This would include, of course, abstinence from intoxicating drinks; but it would also embrace all evil passions and propensities. Everything is to be confined within proper limits, and to no propensity of our nature are we to give indulgence beyond the limits which the law of God allows.
And to temperance patience - Notes, Jam 1:4.
And to patience godliness - True piety. Notes, Pe2 1:3. Compare Ti1 2:2; Ti1 3:16; Ti1 4:7-8; Ti1 6:3, Ti1 6:5-6, Ti1 6:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: temperance: Act 24:25; Co1 9:25; Gal 5:23; Tit 1:8, Tit 2:2
patience: Psa 37:7; Luk 8:15, Luk 21:19; Rom 2:7, Rom 5:3, Rom 5:4, Rom 8:25, Rom 15:4; Co2 6:4; Col 1:11; Th1 1:3; Th2 1:4, Th2 3:5; Heb 6:12, Heb 6:15, Heb 10:36, Heb 12:1; Jam 1:3, Jam 1:4, Jam 5:7-10; Rev 1:9, Rev 2:2, Rev 13:10, Rev 14:12
godliness: Pe2 1:3, Pe2 3:11; Gen 5:24; Isa 57:1; Ti1 2:2, Ti1 2:10, Ti1 3:16, Ti1 4:7, Ti1 4:8, Ti1 6:3, Ti1 6:6, Ti1 6:11; Ti2 3:5; Tit 1:1
Geneva 1599
(6) And to knowledge temperance; and to temperance patience; and to patience godliness;
(6) He brings up certain and other principal virtues, of which some pertain to the first table of the law, others to the last.
John Gill
And to knowledge, temperance,.... Avoiding all excess in eating and drinking, and all impure and unclean lusts; for it signifies nothing what a man knows, or professes to know, if his life is a scene of intemperance and debauchery: this seems to be levelled against the followers or Simon Magus, who ascertained salvation to knowledge, though the life was ever so impure, Moreover, this may include abstinence, not only from hurtful lusts, but from the use of things indifferent, when the peace and comfort of a weak brother are endangered; for then to knowledge must be added love, otherwise that knowledge will not be right, at least not rightly used; see 1Cor 8:1,
and to temperance, patience; which is necessary to the running of the Christian race, which is attended with many difficulties and exercises; and under affliction from the hand of God, that there be no murmuring nor repining; and under reproaches and persecutions from men, that they faint not, and are not discouraged by them; and in the expectation of the heavenly glory: this is proper to be superadded to the former, because there may be intemperance in passion, as well as in the use of the creatures; a man may be inebriated with wrath and anger, and overcome with impatience, as well as with wine and strong drink:
and to patience, godliness; either internal, which is distinguished from bodily exercise, or outward worship, and lies in the inward and powerful exercise of grace, as faith, hope, love, fear, &c. and the Syriac version here renders it, "the fear of God": or rather external, and intends the whole worship of God, as prayer, praise, hearing of the word, and attendance on all ordinances.
John Wesley
And to your knowledge temperance; and to your temperance patience - Bear and forbear; sustain and abstain; deny yourself and take up your cross daily. The more knowledge you have, the more renounce your own will; indulge yourself the less. "Knowledge puffeth up," and the great boasters of knowledge (the Gnostics) were those that "turned the grace of God into wantonness." But see that your knowledge be attended with temperance. Christian temperance implies the voluntary abstaining from all pleasure which does not lead to God. It extends to all things inward and outward: the due government of every thought, as well as affection. "It is using the world," so to use all outward, and so to restrain all inward things, that they may become a means of what is spiritual; a scaling ladder to ascend to what is above. Intemperance is to abuse the world. He that uses anything below, looking no higher, and getting no farther, is intemperate. He that uses the creature only so as to attain to more of the Creator, is alone temperate, and walks as Christ himself walked. And to patience godliness - Its proper support: a continual sense of God's presence and providence, and a filial fear of, and confidence in, him; otherwise your patience may be pride, surliness, stoicism; but not Christianity.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "And in your knowledge self-control." In the exercise of Christian knowledge or discernment of God's will, let there be the practical fruit of self-control as to one's lusts and passions. Incontinence weakens the mind; continence, or self-control, moves weakness and imparts strength And in your self-control patient endurance" amidst sufferings, so much dwelt on in the First Epistle, second, third, and fourth chapters. "And in your patient endurance godliness"; it is not to be mere stoical endurance, but united to [and flowing from] God-trusting [ALFORD].
1:71:7: եւ աստուածպաշտութեամբն զեղբայրսիրութիւն, եւ եղբայրսիրութեամբն զսէ՛ր։
7 աստուածապաշտութեամբ՝ եղբայրասիրութիւն, եղբայրասիրութեամբ էլ՝ սէր:
7 Ու աստուածպաշտութեան վրայ՝ եղբայրսիրութիւն ու եղբայրսիրութեան վրայ՝ սէր,
եւ աստուածպաշտութեամբն զեղբայրսիրութիւն, եւ եղբայրսիրութեամբն զսէր:

1:7: եւ աստուածպաշտութեամբն զեղբայրսիրութիւն, եւ եղբայրսիրութեամբն զսէ՛ր։
7 աստուածապաշտութեամբ՝ եղբայրասիրութիւն, եղբայրասիրութեամբ էլ՝ սէր:
7 Ու աստուածպաշտութեան վրայ՝ եղբայրսիրութիւն ու եղբայրսիրութեան վրայ՝ սէր,
zohrab-1805▾ eastern-1994▾ western am▾
1:77: в благочестии братолюбие, в братолюбии любовь.
1:7  ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην.
1:7. ἐν (in) δὲ (moreover) τῇ (unto-the-one) εὐσεβείᾳ (unto-a-goodly-revering-of) τὴν (to-the-one) φιλαδελφίαν, (to-a-brethrened-caring-unto,"ἐν (in) δὲ (moreover) τῇ (unto-the-one) φιλαδελφίᾳ (unto-a-brethrened-caring-unto) τὴν (to-the-one) ἀγάπην: (to-an-excessing-off)
1:7. in pietate autem amorem fraternitatis in amore autem fraternitatis caritatemAnd in godliness, love of brotherhood: and in love of brotherhood, charity.
7. and in godliness love of the brethren; and in love of the brethren love.
1:7. and in piety, love of brotherhood; and in love of brotherhood, charity.
1:7. And to godliness brotherly kindness; and to brotherly kindness charity.
And to godliness brotherly kindness; and to brotherly kindness charity:

7: в благочестии братолюбие, в братолюбии любовь.
1:7  ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην.
1:7. in pietate autem amorem fraternitatis in amore autem fraternitatis caritatem
And in godliness, love of brotherhood: and in love of brotherhood, charity.
1:7. and in piety, love of brotherhood; and in love of brotherhood, charity.
1:7. And to godliness brotherly kindness; and to brotherly kindness charity.
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Adam Clarke: Commentary on the Bible - 1831
1:7: 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.
Albert Barnes: Notes on the Bible - 1834
1:7: And to godliness brotherly kindness - Love to Christians as such. See the Joh 13:34 note; Heb 13:1 note.
And to brotherly kindness charity - Love to all mankind. There is to be a special affection for Christians as of the same family; there is to be a true and warm love, however, for all the race. See the notes at 1 Cor. 13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: brotherly: Joh 13:34, Joh 13:35; Rom 12:10; Th1 3:12, Th1 4:9, Th1 4:10; Heb 13:1; Pe1 1:22, Pe1 2:17; Jo1 3:14, Jo1 3:16
charity: Co1 13:1-8; Gal 6:10; Col 3:14; Th1 5:15; Pe1 3:8; Jo1 4:21
John Gill
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.
John Wesley
And to godliness brotherly kindness - No sullenness, sternness, moroseness: "sour godliness," so called, is of the devil. Of Christian godliness it may always be said, "Mild, sweet, serene, and tender is her mood, Nor grave with sternness, nor with lightness free: Against example resolutely good, Fervent in zeal, and warm in charity." And to brotherly kindness love - The pure and perfect love of God and of all mankind. The apostle here makes an advance upon the preceding article, brotherly kindness, which seems only to relate to the love of Christians toward one another.
Robert Jamieson, A. R. Fausset and David Brown
"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].
1:81:8: Զայսոսիկ ձեր յանձին կալեալ եւ ՚ի սո՛յն յաճախեալ, ո՛չ դատարկս եւ անպտուղս հաստատիցեն զձեզ ՚ի Տեառն մերոյ Յիսուսի Քրիստոսի գիտութիւնն[3078]։ [3078] Ոմանք. Յանձն կալեալ. եւ ՚ի սոյնս յաճա՛՛... զձեզ հաստատիցեն. Յիսուսի Քրիստոսի ՚ի գիտութիւնն։ ՚Ի լուս՛՛. ՚ի վերայ՝ գիտութիւնն. նշանակի. գալուստն։
8 Երբ դուք այս շնորհներն ունենաք եւ սրանցով հարստանաք, սրանք ձեզ դատարկ եւ անպտուղ չեն թողնի մեր Տէր Յիսուս Քրիստոսի մասին ձեր ունեցած գիտութեան մէջ:
8 Քանի որ այս բաները ձեր վրայ կը գտնուին ու կ’աճին, պարապ ու անպտուղ չեն ըներ ձեզ մեր Տէր Յիսուս Քրիստոսը ճանչնալուն մէջ։
Զայսոսիկ ձեր յանձին կալեալ եւ ի սոյն յաճախեալ` ոչ դատարկս եւ անպտուղս հաստատիցեն զձեզ ի Տեառն մերոյ Յիսուսի Քրիստոսի գիտութիւնն:

1:8: Զայսոսիկ ձեր յանձին կալեալ եւ ՚ի սո՛յն յաճախեալ, ո՛չ դատարկս եւ անպտուղս հաստատիցեն զձեզ ՚ի Տեառն մերոյ Յիսուսի Քրիստոսի գիտութիւնն[3078]։
[3078] Ոմանք. Յանձն կալեալ. եւ ՚ի սոյնս յաճա՛՛... զձեզ հաստատիցեն. Յիսուսի Քրիստոսի ՚ի գիտութիւնն։ ՚Ի լուս՛՛. ՚ի վերայ՝ գիտութիւնն. նշանակի. գալուստն։
8 Երբ դուք այս շնորհներն ունենաք եւ սրանցով հարստանաք, սրանք ձեզ դատարկ եւ անպտուղ չեն թողնի մեր Տէր Յիսուս Քրիստոսի մասին ձեր ունեցած գիտութեան մէջ:
8 Քանի որ այս բաները ձեր վրայ կը գտնուին ու կ’աճին, պարապ ու անպտուղ չեն ըներ ձեզ մեր Տէր Յիսուս Քրիստոսը ճանչնալուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Если это в вас есть и умножается, то вы не останетесь без успеха и плода в познании Господа нашего Иисуса Христа.
1:8  ταῦτα γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἐπίγνωσιν·
1:8. ταῦτα (the-ones-these) γὰρ (therefore) ὑμῖν (unto-ye) ὑπάρχοντα ( firsting-under ) καὶ (and) πλεονάζοντα ( beyonding-to ) οὐκ (not) ἀργοὺς ( to-un-worked ) οὐδὲ (not-moreover) ἀκάρπους ( to-un-fruited ) καθίστησιν (it-standeth-down) εἰς (into) τὴν (to-the-one) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐπίγνωσιν: (to-an-acquainting-upon)
1:8. haec enim vobis cum adsint et superent non vacuos nec sine fructu vos constituent in Domini nostri Iesu Christi cognitioneFor if these things be with you and abound, they will make you to be neither empty nor unfruitful in the knowledge of our Lord Jesus Christ.
8. For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ.
1:8. For if these things are with you, and if they abound, they will cause you to be neither empty, nor without fruit, within the plan of our Lord Jesus Christ.
1:8. 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.
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: Если это в вас есть и умножается, то вы не останетесь без успеха и плода в познании Господа нашего Иисуса Христа.
1:8  ταῦτα γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἐπίγνωσιν·
1:8. haec enim vobis cum adsint et superent non vacuos nec sine fructu vos constituent in Domini nostri Iesu Christi cognitione
For if these things be with you and abound, they will make you to be neither empty nor unfruitful in the knowledge of our Lord Jesus Christ.
1:8. For if these things are with you, and if they abound, they will cause you to be neither empty, nor without fruit, within the plan of our Lord Jesus Christ.
1:8. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Изобразив ранее (ст. 2-6) благодатное состояние христиан в его идеальной норме, Апостол теперь говорит, что христианский идеал веры и жизни должен воплощаться в целой жизни христианского общества, что лишь сохранение и приумножение духовного благодатного достояния открывает путь к истинному христианскому познанию; напротив, тот, кто не имеет упомянутых Апостолом нравственных основ жизни, тот подобен человеку с закрытыми глазами. "Изречение Апостола Петра подобно сказанному блаженным Иаковом, именно: кто слушает слово, и не исполняет, тот подобен человеку, рассматривающему природные черты лица своего в зеркале" (Иак 1:23), (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
1:8: For if these things be in you and abound - If ye possess all there graces, and they increase and abound in your souls, they will make - show, you to be neither αργους, idle, nor ακαρπους, unfruitful, in the acknowledgment of our Lord Jesus Christ. The common translation is here very unhappy: barren and unfruitful certainly convey the same ideas; but idle or inactive, which is the proper sense of αργους, takes away this tautology, and restores the sense. The graces already mentioned by the apostle are in themselves active principles; he who was possessed of them, and had them abounding in him, could not be inactive; and he who is not inactive in the way of life must be fruitful. I may add, that he who is thus active, and consequently fruitful, will ever be ready at all hazard to acknowledge his Lord and Savior, by whom he has been brought into this state of salvation.
Albert Barnes: Notes on the Bible - 1834
1:8: For if these things be in you, and abound - If they are in you in rich abundance; if you are eminent for these things.
They make you that ye shall neither be barren nor unfruitful - They will show that you are not barren or unfruitful. The word rendered "barren," is, in the margin, "idle." The word "idle" more accurately expresses the sense of the original. The meaning is, that if they evinced these things, it would show.
(1) that they were diligent in cultivating the Christian graces, and,
(2) that it was not a vain thing to attempt to grow in knowledge and virtue.
Their efforts would be followed by such happy results as to be an encouragement to exertion. In nothing is there, in fact, more encouragement than in the attempt to become eminent in piety. On no other efforts does God smile more propitiously than on the attempt to secure the salvation of the soul and to do good. A small part of the exertions which men put forth to become rich, or learned, or celebrated for oratory or heroism, would secure the salvation of the soul. In the former, also, men often fail; in the latter, never.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: in you: Joh 5:42; Co2 9:14, Co2 13:5; Phi 2:5; Col 3:16; Plm 1:6
and abound: Co1 15:58; Co2 8:2, Co2 8:7; Phi 1:9; Col 2:7, Col 3:16; Th1 3:12, Th1 4:1; Th2 1:3
they: Joh 15:7, Joh 15:8; Co2 5:13-17
barren: or, idle, Pro 19:15; Mat 20:3, Mat 20:6, Mat 25:26; Rom 12:11; Ti1 5:13; Heb 6:12
unfruitful: Mat 13:22; Joh 15:2, Joh 15:6; Tit 3:14
in: Pe2 1:2
Geneva 1599
(7) 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.
(7) As those fruits do spring from the true knowledge of Christ, so in like sort the knowledge itself is fostered and grows by bringing forth such fruits, in so much that he that is unfruitful, did either never know the true light, or has forgotten the gift of sanctification which he has received.
John Gill
For if these things be in you,.... Are wrought in you by the Spirit of God, and exercised and performed by his assistance, who works in his people both to will and do:
and abound; increase in their acts and exercises by the frequent performance of them: they make you; both by way of influence and evidence,
that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. There is a knowledge of Christ which is barren and fruitless; and those that have it are so in their conversations, and it will be of no avail to them another day: and this is a mere notional and speculative knowledge, such as is not attended with any inward experience and application of Christ to themselves, or any fruits of righteousness in their lives, and is a bare theory of things relating to his person, offices, and works; but there is a knowledge of him that is spiritual and experimental, by which a soul not only approves of Christ, but places its trust and confidence in him, and appropriates him to himself, and practically observes his commands and ordinances in the faith of him; and in love to him he performs the above duties, and exercises the above graces; from whence it appears, that he is neither barren nor unfruitful himself in the profession of his knowledge of Christ; "or in the acknowledgment of him", as it may be rendered; nor is that a vain, empty, and useless thing: he is not like the barren fig tree, or the earth that bears briers and thorns, and is nigh to cursing and burning, but like a tree planted by a river of water, and is green, flourishing, and fruitful. This is used as an argument to enforce the foregoing exhortation, to add to, that is, to exercise and perform the above graces and duties, in conjunction with each other.
John Wesley
For these being really in you - Added to your faith. And abounding - Increasing more and more, otherwise we fall short. Make you neither slothful nor unfruitful - Do not suffer you to be faint in your mind, or without fruit in your lives. If there is less faithfulness, less care and watchfulness, since we were pardoned, than there was before, and less diligence, less outward obedience, than when we were seeking remission of sin, we are both slothful and unfruitful in the knowledge of Christ, that is, in the faith, which then cannot work by love.
Robert Jamieson, A. R. Fausset and David Brown
be--Greek, "subsist" that is, supposing these things to have an actual subsistence in you; "be" would express the mere matter-of-fact being (Acts 16:20).
abound--more than in others; so the Greek.
make--"render," "constitute you," habitually, by the very fact of possessing these graces.
barren--"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.
unfruitful in--rather, . . . in respect to, "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, that we grow in knowing Him (Jn 7:17).
1:91:9: Իսկ յոր ո՛չն իցեն սոքա մերձ, կո՛յր է եւ զաչացո՛ւ. ՚ի մոռացօ՛նս դարձուցեալ զսրբութիւն առաջնոց իւրո՛ցն յանցանաց[3079]։ [3079] Ոմանք. Զսրբութիւնս առաջնոց։
9 Իսկ նա, ում մէջ այս բաները չկան, կոյր է կամ կարճատես եւ մոռացութեան տուած իր նախկին յանցանքներից մաքրուած լինելը:
9 Բայց որուն քով որ այս բաները չկան, անիկա կոյր է ու կարճատես, որ մոռցեր է իր առաջուան մեղքերէն մաքրուիլը։
Իսկ յոր ոչն իցեն սոքա մերձ` կոյր է եւ զաչացու. ի մոռացօնս դարձուցեալ զսրբութիւն առաջնոց իւրոցն յանցանաց:

1:9: Իսկ յոր ո՛չն իցեն սոքա մերձ, կո՛յր է եւ զաչացո՛ւ. ՚ի մոռացօ՛նս դարձուցեալ զսրբութիւն առաջնոց իւրո՛ցն յանցանաց[3079]։
[3079] Ոմանք. Զսրբութիւնս առաջնոց։
9 Իսկ նա, ում մէջ այս բաները չկան, կոյր է կամ կարճատես եւ մոռացութեան տուած իր նախկին յանցանքներից մաքրուած լինելը:
9 Բայց որուն քով որ այս բաները չկան, անիկա կոյր է ու կարճատես, որ մոռցեր է իր առաջուան մեղքերէն մաքրուիլը։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: А в ком нет сего, тот слеп, закрыл глаза, забыл об очищении прежних грехов своих.
1:9  ᾧ γὰρ μὴ πάρεστιν ταῦτα, τυφλός ἐστιν μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν.
1:9. ᾧ (unto-which) γὰρ (therefore) μὴ (lest) πάρεστιν (it-be-beside) ταῦτα, (to-the-ones-these,"τυφλός (blind) ἐστιν (it-be) μυωπάζων, (flexed-looking-to,"λήθην (to-a-secluding) λαβὼν (having-had-taken) τοῦ (of-the-one) καθαρισμοῦ (of-a-cleansing-of) τῶν (of-the-ones) πάλαι (unto-past) αὐτοῦ (of-it) ἁμαρτιῶν. (of-un-adjustings-along-unto)
1:9. cui enim non praesto sunt haec caecus est et manu temptans oblivionem accipiens purgationis veterum suorum delictorumFor he that hath not these things with him is blind and groping, having forgotten that he was purged from his old sins.
9. For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.
1:9. For he who does not have these things at hand is blind and groping, being forgetful of his purification from his former offenses.
1:9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
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: А в ком нет сего, тот слеп, закрыл глаза, забыл об очищении прежних грехов своих.
1:9  ᾧ γὰρ μὴ πάρεστιν ταῦτα, τυφλός ἐστιν μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν.
1:9. cui enim non praesto sunt haec caecus est et manu temptans oblivionem accipiens purgationis veterum suorum delictorum
For he that hath not these things with him is blind and groping, having forgotten that he was purged from his old sins.
1:9. For he who does not have these things at hand is blind and groping, being forgetful of his purification from his former offenses.
1:9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: But he that lacketh these things - He, whether Jew or Gentile, who professes to have Faith in God, and has not added to that Faith fortitude, knowledge, temperance, patience, godliness, brotherly kindness, and universal love; is blind - his understanding is darkened, and cannot see afar off, μυωπαζων, shutting his eyes against the light, winking, not able to look truth in the face, nor to behold that God whom he once knew was reconciled to him: and thus it appears he is wilfully blind, and hath forgotten that he was purged from his old sins - has at last, through his nonimprovement of the grace which he received from God, his faith ceasing to work by love, lost the evidence of things not seen; for, having grieved the Holy Spirit by not showing forth the virtues of him who called him into his marvellous light, he has lost the testimony of his sonship; and then, darkness and hardness having taken place of light and filial confidence, he first calls all his former experience into doubt, and questions whether he has not put enthusiasm in the place of religion. By these means his darkness and hardness increase, his memory becomes indistinct and confused, till at length he forgets the work of God on his soul, next denies it, and at last asserts that the knowledge of salvation, by the remission of sins, is impossible, and that no man can be saved from sin in this life. Indeed, some go so far as to deny the Lord that bought them; to renounce Jesus Christ as having made atonement for them; and finish their career of apostasy by utterly denying his Godhead. Many cases of this kind have I known; and they are all the consequence of believers not continuing to be workers together with God, after they had experienced his pardoning love.
Reader, see that the light that is in thee become not darkness; for if it do, how great a darkness!
Albert Barnes: Notes on the Bible - 1834
1:9: But he that lacketh these things is blind - He has no clear views of the nature and the requirements of religion.
And cannot see afar off - The word used here, which does not occur elsewhere in the New Testament, (μυωπάζων muō pazō n,) means to shut the eyes; i. e., to contract the eyelids, to blink, to twinkle, as one who cannot see clearly, and hence to be "near-sighted." The meaning here is, that he is like one who has an indistinct vision; one who can see only the objects that are near him, but who has no correct apprehension of objects that are more remote. He sees but a little way into the true nature and design of the gospel. He does not take those large and clear views which would enable him to comprehend the whole system at a glance.
And hath forgotten that he was purged from his old sins - He does not remember the obligation which grows out of the fact that a system has been devised to purify the heart, and that he has been so far brought under the power of that system as to have his sins forgiven. If he had any just view of that, he would see that he was under obligation to make as high attainments as possible, and to cultivate to the utmost extent the Christian graces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: lacketh: Pe2 1:5-7; Mar 10:21; Luk 18:22; Gal 5:6, Gal 5:13; Jam 2:14-26
blind: Joh 9:40, Joh 9:41; Co2 4:3, Co2 4:4; Jo1 2:9-11; Rev 3:17
that he: Pe2 1:4, Pe2 2:18-20; Rom 6:1-4, Rom 6:11; Eph 5:26; Heb 9:14; Pe1 3:21; Jo1 1:7
Geneva 1599
But he that lacketh these things is blind, and (i) cannot see afar off, and hath forgotten that he was purged from his old sins.
(i) He that has not an effectual knowledge of God in him, is blind concerning the kingdom of God, for he cannot see things that are afar off, that is to say, heavenly things.
John Gill
But he that lacketh these things,.... Or in, and with whom, they are not; that is, these virtues, as the Arabic version reads, as faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; where the principles of those things are not, and they are not exercised and performed, such an one
is blind: let him boast ever so much of his light and knowledge, and value himself upon it, and expect to be saved by it, let him live as he will; for he has no true knowledge of God, as in Christ, as the God of all grace, as his covenant God and Father; nor does he know what it is to have communion with him in Christ; he only professes to know him in words, while in works he denies him; nor has he any right knowledge of Christ, only notional and general, not spiritual, experimental, particular, and practical; he does not see the Son, so as truly to believe in him; he has no true sight of his beauty, suitableness, and fulness, and of him for himself; nor any experience of the work of the Spirit of God upon his heart, whom he neither receives, sees, nor knows spiritually, any more than the world itself does; nor does he see the plague of his own heart, the corruptions of his nature, and the exceeding sinfulness of sin; nor has he any true spiritual light into the Gospel, and the doctrines of it, only a form of godliness, without the power of it: and therefore, whatever natural understanding of things he has, he is spiritually blind,
and cannot see afar off: at least, not the good land that is afar off, the kingdom of heaven; the invisible glories of the other world; things that are not seen, which are eternal, which one that has true faith has a glimpse and sight of; nor Christ, who is in heaven at the right hand of God, and the things of Christ, his blood, righteousness, and sacrifice, carried within the vail; nor even what is within himself, the sins of his heart, the pollution of his nature, and the evil that dwells there; he sees not that he is poor, and wretched, and miserable, but fancies himself to be rich, and in need of nothing; he sees nothing but outward things, the things of time and sense, worldly and earthly things, which are near him, and all around him, which he minds, on which his heart is set, and he pursues with rigour. The Vulgate Latin version renders it, "trying with the hand", as blind men do, feeling and groping to find the way; see Acts 17:27,
and hath forgotten that he was purged from his old sins; not by baptism, from the sins committed before it, for that does not purge from any sins, old or new, but that which it leads the faith of believers to, for pardon and cleansing, even the blood of Christ; but this also, and purification by it, is not meant here, though generally interpreters give this as the sense, and understanding it of the sin of ingratitude in such a person, who had received so great a benefit by Christ, and was unmindful of it; since it cannot be thought that one so described as above should ever have had his conscience purged by the blood of Christ from his old sins, or those before conversion, unless it be by profession; and then the sense is, that he has forgotten that he once professed to have been purged from all his sins by Christ; which, if he had, would have made him zealous of good works, and put him upon glorifying Christ both in body and spirit. The Ethiopic version renders it, "and he hath forgot to purge himself from old sins"; which he would have been concerned for, had he had a true and spiritual knowledge of Christ, and his Gospel, and an application of the exceeding great and precious promises of it, or had been made a partaker of the divine nature through them; see 2Cor 7:1, but the words are better rendered agreeably to the original text, "and hath forgotten the purification of his old, or former sins"; or "sins of old"; as they are rendered by the Vulgate Latin, Syriac, and Arabic versions; that is, he does not consider, nor think of it, that he was a sinner of old, a sinner in Adam, that he was conceived and shapen in sin, and went astray, and was called a transgressor from the womb; he does not think that he stands in any need of being purged from former sins; and is entirely unmindful of, and neglects, the purification of them by the blood of Christ.
John Wesley
But he that wanteth these - That does not add them to his faith. Is blind - The eyes of his understanding are again closed. He cannot see God, or his pardoning love. He has lost the evidence of things not seen. Not able to see afar off - Literally, purblind. He has lost sight of the precious promises: perfect love and heaven are equally out of his sight. Nay, he cannot now see what himself once enjoyed. Having, as it were, forgot the purification from his former sins - Scarce knowing what he himself then felt, when his sins were forgiven.
Robert Jamieson, A. R. Fausset and David Brown
But--Greek, "For." Confirming the need of these graces (2Pet 1:5-8) by the fatal consequences of the want of them.
he that lacketh--Greek, "he to whom these are not present."
blind--as to the spiritual realities of the unseen world.
and cannot see afar off--explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (namely, heavenly things), and fixes his gaze on present and earthly things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Greek, "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.
forgotten--Greek, "contracted forgetfulness," wilful and culpable obliviousness.
that he was purged--The continually present sense of one's sins having been once for all forgiven, is the strongest stimulus to every grace (Ps 130:4). This once-for-all accomplished cleansing of unbelievers at their new birth is taught symbolically by Christ, Jn 13:10, Greek, "He that has been bathed (once for all) needeth not save to wash his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our righteousness)." "Once purged (with Christ's blood), we should have no more consciousness of sin (as condemning us, Heb 10:2, because of God's promise)." Baptism is the sacramental pledge of this.
1:101:10: Վասն որոյ ե՛ղբարք՝ առաւե՛լ փութասջիք՝ զի բարեացն գործովք հաստատուն զձեր կոչումնն եւ զընտրութիւն պահիցէք։ Զայս արարեալ՝ ո՛չ երբէք յանցանիցէք[3080]. [3080] Ոմանք. Եւս առաւել փութասջիք՝ բարեացն գոր՛՛։
10 Ուստի, եղբայրնե՛ր, առաւե՛լ ջանացէք, որպէսզի բարի գործերով[11] ձեր կոչումը եւ ընտրութիւնը հաստատ պահէք: Այս բանն անելով՝ երբեք յանցանքի մէջ չէք ընկնի,[11] Լաւագոյն յուն. բն. չունեն բարի գործերով բառերը:
10 Ասոր համար, ե՛ղբայրներ, աւելի ջանք ըրէ՛ք որ ձեր կոչումը ու ընտրութիւնը հաստատէք, վասն զի այս ընելով՝ բնա՛ւ պիտի չիյնաք.
Վասն որոյ, եղբարք, առաւել փութասջիք զի [4]բարեացն գործովք`` հաստատուն զձեր կոչումնն եւ զընտրութիւն պահիցէք. զայս արարեալ` ոչ երբեք յանցանիցէք:

1:10: Վասն որոյ ե՛ղբարք՝ առաւե՛լ փութասջիք՝ զի բարեացն գործովք հաստատուն զձեր կոչումնն եւ զընտրութիւն պահիցէք։ Զայս արարեալ՝ ո՛չ երբէք յանցանիցէք[3080].
[3080] Ոմանք. Եւս առաւել փութասջիք՝ բարեացն գոր՛՛։
10 Ուստի, եղբայրնե՛ր, առաւե՛լ ջանացէք, որպէսզի բարի գործերով[11] ձեր կոչումը եւ ընտրութիւնը հաստատ պահէք: Այս բանն անելով՝ երբեք յանցանքի մէջ չէք ընկնի,
[11] Լաւագոյն յուն. բն. չունեն բարի գործերով բառերը:
10 Ասոր համար, ե՛ղբայրներ, աւելի ջանք ըրէ՛ք որ ձեր կոչումը ու ընտրութիւնը հաստատէք, վասն զի այս ընելով՝ բնա՛ւ պիտի չիյնաք.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Посему, братия, более и более старайтесь делать твердым ваше звание и избрание; так поступая, никогда не преткнетесь,
1:10  διὸ μᾶλλον, ἀδελφοί, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι· ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε·
1:10. διὸ (Through-which) μᾶλλον, (more-such," ἀδελφοί , ( Brethrened ,"σπουδάσατε (ye-should-have-hastened-to) βεβαίαν (to-base-belonged) ὑμῶν (of-ye) τὴν (to-the-one) κλῆσιν (to-a-calling) καὶ (and) ἐκλογὴν (to-a-fortheeing-out) ποιεῖσθαι : ( to-do-unto ) ταῦτα (to-the-ones-these) γὰρ (therefore) ποιοῦντες ( doing-unto ) οὐ (not) μὴ (lest) πταίσητέ (ye-might-have-tripped) ποτε: (whither-also)
1:10. quapropter fratres magis satagite ut per bona opera certam vestram vocationem et electionem faciatis haec enim facientes non peccabitis aliquandoWherefore, brethren, labour the more, that by good works you may make sure your calling and election. For doing these things, you shall not sin at any time.
10. Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble:
1:10. Because of this, brothers, be all the more diligent, so that by good works you may make certain your calling and election. For in doing these things, you do not sin at any time.
1:10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

10: Посему, братия, более и более старайтесь делать твердым ваше звание и избрание; так поступая, никогда не преткнетесь,
1:10  διὸ μᾶλλον, ἀδελφοί, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι· ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε·
1:10. quapropter fratres magis satagite ut per bona opera certam vestram vocationem et electionem faciatis haec enim facientes non peccabitis aliquando
Wherefore, brethren, labour the more, that by good works you may make sure your calling and election. For doing these things, you shall not sin at any time.
1:10. Because of this, brothers, be all the more diligent, so that by good works you may make certain your calling and election. For in doing these things, you do not sin at any time.
1:10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: В противоположность очерченной в ст. 9: неосновательности людей чуждого христианству духа, истинные христиане должны и в учении, и в жизни опираться на звание и избрание христианское в надежде на вход в вечное Царство Господа Иисуса Христа. "Примечай, как прежде Апостол хотел побудить страхом - пришествием Судии, а теперь убеждает обещанием благ - входом в вечное Царство Божие" (блаж. Феофил.)
Adam Clarke: Commentary on the Bible - 1831
1:10: 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.
Albert Barnes: Notes on the Bible - 1834
1:10: Wherefore the rather, brethren, give diligence - Pe2 1:5. "In view of these things, give the greater diligence to secure your salvation." The considerations on which Peter based this appeal seem to have been the fact that such promises are made to us, and such hopes held out before us; the degree of uncertainty thrown over the whole matter of our personal salvation by low attainments in the divine life, and the dreadful condemnation which will ensue if in the end it shall be found that we are destitute of all real piety. The general thought is, that religion is of sufficient importance to claim our highest diligence, and to arouse us to the most earnest efforts to obtain the assurance of salvation.
To make your calling and election sure - On the meaning of the word "calling," see the notes at Eph 4:1. On the meaning of the word "election," see the Rom 9:11 note; Th1 1:4 note. Compare Eph 1:5. The word rendered "election" here, (ἐκλογήν eklogē n,) occurs only in this place and in Act 9:15; Rom 9:11; Rom 11:5, Rom 11:7, Rom 11:28; Th1 1:4; though corresponding words from the same root denoting "the elect, to elect, to choose," frequently occur. The word here used means "election," referring to the act of God, by which those who are saved are "chosen" to eternal life. As the word "calling" must refer to the act of God, so the word "election" must; for it is God who both "calls" and "chooses" those who shall be saved. The word in the Scriptures usually refers to the actual choosing of those who shall be saved; that is, referring to the time when they, in fact, become the children of God, rather than to the purpose of God that it shall be done; but still there must have been an eternal purpose, for God makes no choice which he did not always intend to make.
The word "sure," means firm, steadfast, secure, (βεβαίαν bebaian.) Here the reference must be to "themselves;" that is, they were so to act as to make it certain to themselves that they had been chosen, and were truly called into the kingdom of God. It cannot refer to God, for no act of theirs could make it more certain on his part, if they had been actually chosen to eternal life. Still, God everywhere treats men as moral agents; and what may be absolutely certain in his mind from the mere purpose that it "shall" be so, is to be made certain to us only by evidence, and in the free exercise of our own powers. The meaning here is, that they were to obtain such evidences of personal piety as to put the question whether they were "called" and "chosen," so far as their own minds were concerned, to rest; or so as to have undoubted evidence on this point. The Syriac, the Vulgate, and some Greek manuscripts, insert here the expression "by your good works;" that is, they were to make their calling sure "by" their good works, or by holy living.
This clause, as Calvin remarks, is not authorized by the best authority, but it does not materially affect the sense. It was undoubtedly by their "good works" in the sense of holy living, or of lives consecrated to the service of God, that they were to obtain the evidence that they were true Christians; that is, that they had been really called into the kingdom of God, for there is nothing else on which we can depend for such evidence. God has given no assurance to us by name that he intends to save us. We can rely on no voice, or vision, or new Revelation, to prove that it is so. No internal feeling of itself, no raptures, no animal excitement, no confident persuasion in our own minds that we are elected, can be proof in the case; and the only certain evidence on which we can rely is that which is found in a life of sincere piety. In view of the important statement of Peter in this verse, then, we may remark:
(1) that he believed in the doctrine of election, for he uses language which obviously implies this, or such as they are accustomed to use who believe the doctrine.
(2) the fact that God has chosen those who shall be saved, does not make our own efforts unnecessary to make that salvation sure to us. It can be made sure to our own minds only by our own exertions; by obtaining evidence that we are in fact the children of God. There can be no evidence that salvation will be ours, unless there is a holy life; that is, unless there is true religion. Whatever may be the secret purpose of God in regard to us, the only evidence that we have that we shall be saved is to be found in the fact that we are sincere Christians, and are honestly endeavoring to do his will.
(3) it is possible to make our calling and election sure; that is, to have such evidence on the subject that the mind shall be calm, and that there will be no danger of deception. If we can determine the point that we are in fact true Christians, that settles the matter - for then the unfailing promise of God meets us that we shall be saved. In making our salvation sure to our own minds, if we are in fact true Christians, we have not to go into an argument to prove that we have sufficient strength to resist temptation, of that we shall be able in any way to keep ourselves. All that matter is settled by the promise of God, that if we are Christians we shall be kept by Him to salvation. The only question that is to be settled is, whether we are in fact true Christians, and all beyond that may be regarded as determined immutably. But assuredly it is possible for a man to determine the question whether he is or is not a true Christian.
(4) if it can be done, it should be. Nothing is more important for us to do than this; and to this great inquiry we should apply our minds with unfaltering diligence, until by the grace of God we can say that there are no lingering doubts n regard to our final salvation.
For if ye do these things - The things referred to in the pRev_ious verses. If you use all diligence to make as high attainments as possible in piety, and it you practice the virtues demanded by religion, Pe2 1:5-7.
Ye shall never fall - You shall never fall into perdition. That is, you shall certainly he saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: give: Pe2 1:5, Pe2 3:17
to make: Ti2 2:19; Heb 6:11, Heb 6:19; Jo1 3:19-21
election: Rom 8:28-31; Th1 1:3, Th1 1:4; Th2 2:13, Th2 2:14; Pe1 1:2
if: Psa 15:5; Isa 56:2; Mat 7:24, Mat 7:25; Luk 6:47-49; Jo1 3:19; Rev 22:14
never: Pe2 3:17; Psa 37:24, Psa 62:2, Psa 62:6, Psa 112:6, Psa 121:3; Mic 7:8; Act 20:24, Act 20:25; Pe1 1:5; Rev 3:10, Rev 3:11
Geneva 1599
(8) Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
(8) The conclusion: Therefore seeing our calling and election is approved by those fruits, and is confirmed in us, and moreover seeing this is the only way to the everlasting kingdom of Christ, it remains that we set our minds wholly on that way.
John Gill
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:
John Wesley
Wherefore - Considering the miserable state of these apostates. Brethren - St. Peter nowhere uses this appellation in either of his epistles, but in this important exhortation. Be the more diligent - By courage, knowledge, temperance, &c. To make your calling and election firm - God hath called you by his word and his Spirit; he hath elected you, separated you from the world, through sanctification of the Spirit. O cast not away these inestimable benefits! If ye are thus diligent to make your election firm, ye shall never finally fall.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--seeking the blessed consequence of having, and the evil effects of not having, these graces (2Pet 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 (2Pet 1:5-7, 2Pet 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 (1Cor 9:24).
1:111:11: զի այսպէս առատապէ՛ս շնորհեսցի ձեզ մուտ ՚ի յաւիտենական արքայութիւն Տեառն մերոյ եւ Փրկչի Յիսուսի Քրիստոսի[3081]։ դգ [3081] Ոմանք. Արքայութիւնն Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի. որում փառք յաւիտեանս։
11 քանի որ այսպիսով լայնօրէն մուտք պիտի շնորհուի ձեզ դէպի մեր Տիրոջ եւ Փրկչի՝ Յիսուս Քրիստոսի յաւիտենական արքայութիւնը:
11 Քանզի ասանկով ձեզի առատօրէն իրաւունք պիտի շնորհուի մեր Տէր ու Փրկիչ Յիսուս Քրիստոսին յաւիտենական թագաւորութիւնը մտնել։
զի այսպէս առատապէս շնորհեսցի ձեզ մուտ ի յաւիտենական արքայութիւն Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի:

1:11: զի այսպէս առատապէ՛ս շնորհեսցի ձեզ մուտ ՚ի յաւիտենական արքայութիւն Տեառն մերոյ եւ Փրկչի Յիսուսի Քրիստոսի[3081]։ դգ
[3081] Ոմանք. Արքայութիւնն Տեառն մերոյ եւ Փրկչին Յիսուսի Քրիստոսի. որում փառք յաւիտեանս։
11 քանի որ այսպիսով լայնօրէն մուտք պիտի շնորհուի ձեզ դէպի մեր Տիրոջ եւ Փրկչի՝ Յիսուս Քրիստոսի յաւիտենական արքայութիւնը:
11 Քանզի ասանկով ձեզի առատօրէն իրաւունք պիտի շնորհուի մեր Տէր ու Փրկիչ Յիսուս Քրիստոսին յաւիտենական թագաւորութիւնը մտնել։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: ибо так откроется вам свободный вход в вечное Царство Господа нашего и Спасителя Иисуса Христа.
1:11  οὕτως γὰρ πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν αἰώνιον βασιλείαν τοῦ κυρίου ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ.
1:11. οὕτως (unto-the-one-this) γὰρ (therefore) πλουσίως (unto-wealth-belonged) ἐπιχορηγηθήσεται (it-shall-be-chorus-led-upon-unto) ὑμῖν (unto-ye) ἡ (the-one) εἴσοδος (a-way-into) εἰς (into) τὴν (to-the-one) αἰώνιον (to-aged-belonged) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) καὶ (and) σωτῆρος (of-a-Savior) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:11. sic enim abundanter ministrabitur vobis introitus in aeternum regnum Domini nostri et salvatoris Iesu ChristiFor so an entrance shall be ministered to you abundantly into the ever-lasting kingdom of our Lord and Saviour Jesus Christ.
11. for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.
1:11. For in this way, you shall be provided abundantly with an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
1:11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ:

11: ибо так откроется вам свободный вход в вечное Царство Господа нашего и Спасителя Иисуса Христа.
1:11  οὕτως γὰρ πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν αἰώνιον βασιλείαν τοῦ κυρίου ἡμῶν καὶ σωτῆρος ἰησοῦ χριστοῦ.
1:11. sic enim abundanter ministrabitur vobis introitus in aeternum regnum Domini nostri et salvatoris Iesu Christi
For so an entrance shall be ministered to you abundantly into the ever-lasting kingdom of our Lord and Saviour Jesus Christ.
1:11. For in this way, you shall be provided abundantly with an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
1:11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: For so an entrance shall be ministered - If ye give diligence; and do not fall, an abundant, free, honorable, and triumphant entrance shall be ministered to you into the everlasting kingdom. There seems to be here an allusion to the triumphs granted by the Romans to their generals who had distinguished themselves by putting an end to a war, or doing some signal military service to the state. (See the whole account of this military pageant in the note on Co2 2:14.) "Ye shall have a triumph, in consequence of having conquered your foes, and led captivity captive." Instead of everlasting kingdom, αιωνιον βασιλειαν, two MSS. have επουρανιον, heavenly kingdom; and several MSS. omit the word και Σωτηρος, and Savior.
Albert Barnes: Notes on the Bible - 1834
1:11: For so an entrance - In this manner you shall be admitted into the kingdom of God.
Shall be ministered unto you - The same Greek word is here used which occurs in Pe2 1:5, and which is there rendered "add." See the notes at that verse. There was not improbably in the mind of the apostle a recollection of that word; and the sense may be, that "if they would lead on the virtues and graces referred to in their beautiful order, those graces would attend them in a radiant train to the mansions of immortal glory and blessedness." See Doddridge in loc.
Abundantly - Greek, "richly." That is, the most ample entrance would be furnished; there would be no doubt about their admission there. The gates of glory would be thrown wide open, and they, adorned with all the bright train of graces, would be admitted there.
Into the everlasting kingdom ... - Heaven. It is here called "everlasting," not because the Lord Jesus shall preside over it as the Mediator (compare the notes at Co1 15:24), but because, in the form which shall be established when "he shall have given it up to the Father," it will endure foRev_er, The empire of God which the Redeemer shall set up over the souls of his people shall endure to all eternity. The object of the plan of redemption was to secure their allegiance to God, and that will never terminate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: an entrance: Mat 25:34; Co2 5:1; Ti2 4:8; Rev 3:21
abundantly: Psa 36:8; Sol 5:1; Isa 35:2; Joh 10:10; Eph 3:20; Heb 6:17
everlasting: Isa 9:7; Dan 7:14, Dan 7:27; Rev 5:10
our: Pe2 1:1
John Gill
For so an entrance shall be ministered unto you abundantly,.... An abundant supply of grace and strength shall be freely afforded, to carry you through all the duties and trials of life; and when that shall be ended, an admission will be granted
into the everlasting kingdom of our Lord and Saviour Jesus Christ; meaning, not the Gospel dispensation, or the spiritual kingdom of Christ, which is not of this world, but lies among his people, who are called out of it, in whom he reigns by his Spirit and, grace, according to laws of his own enacting; nor his personal kingdom on earth with his saints, which will last only a thousand years, and not be for ever; but the kingdom of heaven, or the ultimate glory, which will be everlasting; and is called a kingdom, to denote the glory and excellency of that state; and an everlasting one, because it will never end; and the kingdom of Christ, because it is in his possession, for his people; it is prepared by him, and he will introduce them into it, when they shall be for ever with him, and reign with him for ever and ever. Some copies read, "the heavenly kingdom". There is an entrance of separate souls into this kingdom at death; and which may be said to be ministered "abundantly" to them, or "richly" as the word signifies, when they depart out of this world with joy and comfort; triumphing over death, and the grave, in a full view by faith of their interest in the love of God, the grace of Christ, and the glories of another world; and there is an entrance into it at judgment, and which will be abundantly, when all the saints together, in their souls and bodies, shall be introduced by Christ into the full joy of their Lord. As the saints enter the kingdom through many tribulations, the gate is strait, and the way is narrow, and they are scarcely saved, and many of them so as only by fire; but when the abundant grace given unto them by the way to heaven, the great consolation many enjoy in their last moments, and especially the free and full admission of them, both at death and at judgment, to eternal happiness, are considered, the entrance ministered may be said to be abundantly; or, as the Arabic version renders it, "with a breadth"; the entrance is large and broad.
John Wesley
For if ye do so, an entrance shall be ministered to you abundantly into the everlasting kingdom - Ye shall go in full triumph to glory.
Robert Jamieson, A. R. Fausset and David Brown
an entrance--rather as Greek, "the entrance" which ye look for.
ministered--the same verb as in 2Pet 1:5. Minister in your faith virtue and the other graces, so shall there be ministered to you the entrance into that heaven where these graces shine most brightly. The reward of grace hereafter shall correspond to the work of grace here.
abundantly--Greek, "richly." It answers to "abound," 2Pet 1:8. If these graces abound in you, you shall have your entrance into heaven not merely "scarcely" (as he had said, 1Pet 4:18), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling."
1:121:12: Որով պատրաստիցեմ միշտ ձեզ յիշեցուցանե՛լ վասն սոցին, առաւե՛լ եւս գիտակա՛ցն եւ հաստատելոցն՝ եկեալ հասեա՛լ ճշմարտութեանն[3082]։[3082] Ոմանք. Որով պատրաստիցեմք միշտ յիշե՛՛... ճշմարտութիւնն։
12 Ահա թէ ինչու պատրաստ եմ միշտ յիշեցնելու ձեզ այս բաները, առաւել եւս՝ գիտակներին եւ այդ ճշմարտութեանը վերահասու եղածներին ու նրանում հաստատուածներին,
12 Ուստի երբեք զանցառու պիտի չըլլամ այս բաները մտքերնիդ ձգելու, թէեւ գիտէք եւ հաստատուած էք ներկայ ճշմարտութեանը վրայ։
Որով պատրաստ իցեմ միշտ ձեզ յիշեցուցանել վասն սոցին, առաւել եւս` գիտակացն եւ հաստատելոցն եկեալ հասեալ ճշմարտութեանն:

1:12: Որով պատրաստիցեմ միշտ ձեզ յիշեցուցանե՛լ վասն սոցին, առաւե՛լ եւս գիտակա՛ցն եւ հաստատելոցն՝ եկեալ հասեա՛լ ճշմարտութեանն[3082]։
[3082] Ոմանք. Որով պատրաստիցեմք միշտ յիշե՛՛... ճշմարտութիւնն։
12 Ահա թէ ինչու պատրաստ եմ միշտ յիշեցնելու ձեզ այս բաները, առաւել եւս՝ գիտակներին եւ այդ ճշմարտութեանը վերահասու եղածներին ու նրանում հաստատուածներին,
12 Ուստի երբեք զանցառու պիտի չըլլամ այս բաները մտքերնիդ ձգելու, թէեւ գիտէք եւ հաստատուած էք ներկայ ճշմարտութեանը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Для того я никогда не перестану напоминать вам о сем, хотя вы то и знаете, и утверждены в настоящей истине.
1:12  διὸ μελλήσω ἀεὶ ὑμᾶς ὑπομιμνῄσκειν περὶ τούτων, καίπερ εἰδότας καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ.
1:12. Διὸ (Through-which) μελλήσω (I-shall-impend) ἀεὶ (ever-if) ὑμᾶς (to-ye) ὑπομιμνήσκειν (to-remind-under) περὶ (about) τούτων, (of-the-ones-these,"καίπερ (and-very) εἰδότας ( to-having-had-come-to-see ) καὶ (and) ἐστηριγμένους ( to-having-had-come-to-be-stablished-to ) ἐν (in) τῇ (unto-the-one) παρούσῃ (unto-being-beside) ἀληθείᾳ. (unto-an-un-secluding-of)
1:12. propter quod incipiam vos semper commonere de his et quidem scientes et confirmatos in praesenti veritateFor which cause, I will begin to put you always in remembrance of these things: though indeed you know them and are confirmed in the present truth.
12. Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with .
1:12. For this reason, I will always begin to admonish you about these things, even though, certainly, you know them and are confirmed in the present truth.
1:12. 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.
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: Для того я никогда не перестану напоминать вам о сем, хотя вы то и знаете, и утверждены в настоящей истине.
1:12  διὸ μελλήσω ἀεὶ ὑμᾶς ὑπομιμνῄσκειν περὶ τούτων, καίπερ εἰδότας καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ.
1:12. propter quod incipiam vos semper commonere de his et quidem scientes et confirmatos in praesenti veritate
For which cause, I will begin to put you always in remembrance of these things: though indeed you know them and are confirmed in the present truth.
1:12. For this reason, I will always begin to admonish you about these things, even though, certainly, you know them and are confirmed in the present truth.
1:12. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: Как ни хорошо и твердо знают христианскую истину (ст. 12. Ср. 1Пет. I:12; V:12) читатели послания, но Апостол в своей пастырской заботливости считает долгом напоминать им о ней и возбуждать их от духовного усыпления, особенно ввиду близкой, предчувствуемой им и, быть может, нарочито открытой им Господом (ср. Ин ХXI:18; см. 2Тим. 4:6), кончины его. Примечателен при этом возвышенный взгляд Апостола, общий ему с другими священными библейскими писателями Ветхого и Нового Завета (Ис 38:12; Прем 9:15; 2Кор. 5:1) на бессмертие духа человеческого при тленности его телесной оболочки, как бы его временной "палатки" (skhnwma), и на смерть, как на "отложение" (apoqesiV) этой палатки и как "исход" (exodoV) духа к Отцу Небесному (ср. Ин ХIV:2а.). Относительно ст. 15: блаж. Феофилакт замечает: "Некоторые понимают это с такою перестановкою: "буду стараться и после моего отшествия иметь вас всегда", т. е., каждодневно и непрерывно вспоминать, и отсюда выводят мысль, что самые и по смерти помнят остающихся здесь и молятся за живущих. Справедливость сего каждодневно усматривают те, которые призывают божественную благодать святых. Так понимают одни; но другие понимают иначе. Последние читают и понимают сей стих просто: буду стараться, чтобы вы и после моего отшествия всегда помнили это, т. е. мы непрерывно повторяем вам одно и то же для того, чтобы обратить вам это в привычку, чтобы вы через постоянное и неизменное усвоение сего избавились от обвинения в непослушании и незнании, но и после смерти моей завещание о сем хранили твердо и неизменно".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Spiritual Exertions.A. D. 67.
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. 13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. 15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

I. The importance and advantage of progress and perseverance in grace and holiness made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in theirs; therefore Peter will not be negligent (that is, at no time or place, in no part of his work, to no part of his charge), but will be exemplarily and universally diligent, and that in the work of a remembrancer. This is the office of the best ministers, even the apostles themselves; they are the Lord's remembrancers (Isa. lxxii. 6); they are especially bound to make mention of the promises, and put God in mind of his engagements to do good to his people; and they are the people's remembrancers, making mention of God's precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God's commandments, to do them. And this the apostle does, though some persons might think it needless, inasmuch as they already knew those thing that he writes about, and were established in the very truth that he insists upon. Observe, 1. We need to be put in mind of what we already know to prevent our forgetting it, and to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, the truth more peculiarly necessary for us to know in our day, that which belongs to our peace, and which is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ, that Jesus Christ came into the world to save sinners, that those who believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful to maintain good works--these are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all acceptation in every age of the Christian church. And, as these must be constantly affirmed by ministers (Tit. iii. 8), so the people are to be well instructed and established therein, and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, nor beyond the need of those means which God has appointed and does afford. And, if the people need teaching and exhortation while they are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance that they have formerly heard, this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience.

II. The apostle, being set upon the work, tells us (v. 14) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, put off this tabernacle. Observe, 1. The body is but the tabernacle of the soul. It is a mean and movable structure, whose stakes can be easily removed, and its cords presently broken. 2. This tabernacle must be put off. We are not to continue long in this earthly house. As at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they musts be laid up in the grave till the morning of the resurrection. 3. The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of oral tradition. This was not so proper a means to reach the end he was in pursuit of. He would have them always to remember these things, and not only to keep them in mind, but also to make mention of them, as the original words import. Those who fear the Lord make mention of his name, and talk of his loving-kindness. This is the way to spread the knowledge of the Lord and this the apostle had at heart: and those who have the written word of God are thereby put into a capacity to do this.
Adam Clarke: Commentary on the Bible - 1831
1:12: Wherefore I will not be negligent - He had already written one epistle, this is the second; and probably he meditated more should he be spared. He plainly saw that there was no way of entering into eternal life but that which he described from the 5th to the 10th verse; and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection.
Albert Barnes: Notes on the Bible - 1834
1:12: Wherefore I will not be negligent - That is, in view of the importance of these things.
To put you always in remembrance - To give you the means of having them always in remembrance; to wit, by his writings.
Though ye know them - It was of importance for Peter, as it is for ministers of the gospel now, to bring known truths to remembrance. Men are liable to forget them, and they do not exert the influence over them which they ought. It is the office of the ministry not only to impart to a people truths which they did not know before, but a large part of their work is to bring to recollection well-known truths. and to seek that they may exert a proper influence on the life. Amidst the cares, the business, the amusements, and the temptations of the world, even true Christians are prone to forget them; and the ministers of the gospel render them an essential service, even if they should do nothing more than remind them of truths which are well understood, and which they have known before. A pastor, in order to be useful, need not always aim at originality, or deem it necessary always to present truths which have never been heard of before. He renders an essential service to mankind who "reminds" them of what they know but are prone to forget, and who endeavors to impress plain and familiar truths on the heart and conscience, for these truths are most important for man.
And be established in the present truth - That is, the truth which is with you, or which you have received - Robinson's Lexicon on the word πάρειμι pareimi. The apostle did not doubt that they were now confirmed in the truth as far as it had been made known to them, but he felt that amidst their trials, and especially as they were liable to be drawn away by false teachers, there was need of reminding them of the grounds on which the truths which they had embraced rested, and of adding his own testimony to confirm their Divine origin. Though we may be very firm in our belief of the truth, yet there is a propriety that the grounds of our faith should be stated to us frequently, that they may be always in our remembrance. The mere fact that at present we are firm in the belief of the truth, is no certain evidence that we shall always continue to be; nor because we are thus firm should we deem it improper for our religious teachers to state the grounds on which our faith rests, or to guard us against the arts of those who would attempt to subvert our faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: I will not: Pe2 1:13, Pe2 1:15, Pe2 3:1; Rom 15:14, Rom 15:15; Phi 3:1; Ti1 4:6; Ti2 1:6; Heb 10:32; Jde 1:3, Jde 1:17
though: Jo1 2:21; Jde 1:5
and be: Pe2 3:17; Act 16:5; Col 2:7; Heb 13:9; Pe1 5:10, Pe1 5:12
Geneva 1599
(9) 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.
(9) An amplifying of the conclusion joined with a modest excuse, in which he declares his love towards them, and tells them of his death which is at hand.
John Gill
Wherefore I will not be negligent,.... The apostle having made use of proper arguments to excite the saints he writes to regard the exhortation he had given, to the diligent exercise of grace, and discharge of duty, proceeds to give the reasons of his own conduct, why he gave such an exhortation to them, and pressed it, and continued to do so, and determined for the future to go on with it, as particularly the usefulness and profitableness of it; and therefore, seeing it would be attended with so many advantages before mentioned, he was resolved that he would not be careless, nor omit any opportunity that should offer:
to put you always in remembrance of these things; of the exercise of the above graces, and the performance of the above duties, which saints are too apt to forget, and therefore should be reminded of; and it is the duty and business of the ministers of the word frequently to inculcate those things:
though ye know them, and be established in the present truth; for those that know the most, know but in part; and may have their knowledge increased; and those that are the most established in the truths of the Gospel, may be confirmed yet more and more. This the apostle mentions as an apology for himself, and to prevent an objection that might be made, as if he had suggested that they were ignorant and unstable; or which might insinuate that there was no necessity of such frequent putting in remembrance; since they were both knowing and stable: by "the present truth" may be meant, either the whole scheme of the Gospel, which was now come by Christ, in opposition to the exhibition of it under the former dispensation, by promise and type; and it being so called, shows that it is always now, and new; that there will be no alteration in it, nor addition to it, it being like the author of it, the same yesterday, today, and for ever, and will not give place to another scheme of things; or else the particular truth of the coming of Christ, either to take vengeance on the Jewish nation, or to judge the world in righteousness, and introduce his own people into the new heavens, and new earth, 2Pet 3:1.
John Wesley
Wherefore - Since everlasting destruction attends your sloth, everlasting glory your diligence, I will not neglect always to remind you of these things - Therefore he wrote another, so soon after the former, epistle. Though ye are established in the present truth - That truth which I am now declaring.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--as these graces are so necessary to your abundant entrance into Christ's kingdom (2Pet 1:10-11).
I will not be negligent--The oldest manuscripts read, "I will be about always to put you in remembrance" (an accumulated future: I will regard you as always needing to be reminded): compare "I will endeavor," 2Pet 1:15. "I will be sure always to remind you" [ALFORD]. "Always"; implying the reason why he writes the second Epistle so soon after the first. He feels there is likely to be more and more need of admonition on account of the increasing corruption (2Pet 2:1-2).
in the present truth--the Gospel truth now present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, believers, so that they are "established" in it as a "present" reality. Its importance renders frequent monitions never superfluous: compare Paul's similar apology, Rom 15:14-15.
1:131:13: Քանզի իրաւունս համարիմ մինչդեռ ե՛մ ՚ի մարմնի աստ՝ զարթուցանե՛լ զձեզ յիշատակօք։
13 քանի որ իրաւունք եմ համարում, - քանի դեռ այս մարմնի մէջ եմ, - արթուն պահել ձեզ յիշեցումներով:
13 Պարտականութիւն կը սեպեմ, որքան ատեն որ մարմնի* մէջ եմ, մտքերնիդ ձգելով՝ ձեզ արթնցնել։
Քանզի իրաւունս համարիմ, մինչդեռ եմ ի մարմնի աստ, զարթուցանել զձեզ յիշատակօք:

1:13: Քանզի իրաւունս համարիմ մինչդեռ ե՛մ ՚ի մարմնի աստ՝ զարթուցանե՛լ զձեզ յիշատակօք։
13 քանի որ իրաւունք եմ համարում, - քանի դեռ այս մարմնի մէջ եմ, - արթուն պահել ձեզ յիշեցումներով:
13 Պարտականութիւն կը սեպեմ, որքան ատեն որ մարմնի* մէջ եմ, մտքերնիդ ձգելով՝ ձեզ արթնցնել։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Справедливым же почитаю, доколе нахожусь в этой [телесной] храмине, возбуждать вас напоминанием,
1:13  δίκαιον δὲ ἡγοῦμαι, ἐφ᾽ ὅσον εἰμὶ ἐν τούτῳ τῶ σκηνώματι, διεγείρειν ὑμᾶς ἐν ὑπομνήσει,
1:13. δίκαιον (To-course-belonged) δὲ (moreover) ἡγοῦμαι , ( I-lead-unto ) ἐφ' (upon) ὅσον (to-which-a-which) εἰμὶ (I-be) ἐν (in) τούτῳ (unto-the-one-this) τῷ (unto-the-one) σκηνώματι, (unto-an-en-tenting-to,"διεγείρειν (to-rouse-through) ὑμᾶς (to-ye) ἐν (in) ὑπομνήσει, (unto-a-memorying-under,"
1:13. iustum autem arbitror quamdiu sum in hoc tabernaculo suscitare vos in commonitioneBut I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance.
13. And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance;
1:13. But I consider it just, as long as I am in this tabernacle, to stir you up with admonishments.
1:13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting [you] in remembrance;
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting [you] in remembrance:

13: Справедливым же почитаю, доколе нахожусь в этой [телесной] храмине, возбуждать вас напоминанием,
1:13  δίκαιον δὲ ἡγοῦμαι, ἐφ᾽ ὅσον εἰμὶ ἐν τούτῳ τῶ σκηνώματι, διεγείρειν ὑμᾶς ἐν ὑπομνήσει,
1:13. iustum autem arbitror quamdiu sum in hoc tabernaculo suscitare vos in commonitione
But I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance.
1:13. But I consider it just, as long as I am in this tabernacle, to stir you up with admonishments.
1:13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting [you] in remembrance;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: As long as I am in this tabernacle - By tabernacle we are to understand his body; and hence several of the versions have σωματι, body, instead of σκηνωματι, tabernacle. Peter's mode of speaking is very remarkable: as long as I AM in this tabernacle, so then the body was not Peter, but Peter dwelt in that body. Is not this a proof that St. Peter believed his soul to be very distinct from his body? As a man's house is the place where he dwells, so the body is the house where the soul dwells.
Albert Barnes: Notes on the Bible - 1834
1:13: Yea, I think it meet - I think it becomes me as an apostle. It is my appropriate duty; a duty which is felt the more as the close of life draws near.
As long as I am in this tabernacle - As long as I live; as long as I am in the body. The body is called a tabernacle, or tent, as that in which the soul resides for a little time. See the notes at Co2 5:1.
To stir you up, by putting you in remembrance - To excite or arouse you to a diligent performance of your duties; to keep up in your minds a lively sense of Divine things. Religion becomes more important to a man's mind always as he draws near the close of life, and feels that he is soon to enter the eternal world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: as long: Pe2 1:14; Co2 5:1-4, Co2 5:8; Heb 13:3
to stir: Pe2 3:1; Hag 1:14; Ti2 1:6
by: Pe2 1:12
Geneva 1599
Yea, I think it meet, as long as I am in this (k) tabernacle, to stir you up by putting [you] in remembrance;
(k) In this body.
John Gill
Yea, I think it meet,.... Or "just". This is the apostle's other reason for his conduct, taken from the duty of his place and office; judging it to be what became him as an apostle and elder, and the minister of the circumcision, and was what was due to God and Christ, whom he served, and the souls of men under his care:
as long as I am in this tabernacle: or "body", as the Syriac and Ethiopic versions render it, and so some copies; for the body is as a tabernacle for the soul to dwell in, pitched for a time, and, ere long, to be taken down; See Gill on 2Cor 5:1,
to stir you up; to the lively exercise of grace, and constant performance of duty: by putting you in remembrance: of the said things; for saints are apt to be forgetful of their duty, and backward to it, and sluggish and slothful in it.
John Wesley
In this tabernacle - Or tent. How short is our abode in the body! How easily does a believer pass out of it!
Robert Jamieson, A. R. Fausset and David Brown
Yea--Greek, "But"; though "you know" the truth (2Pet 1:12).
this tabernacle--soon to be taken down (2Cor 5:1): I therefore need to make the most of my short time for the good of Christ's Church. The zeal of Satan against it, the more intense as his time is short, ought to stimulate Christians on the same ground.
by--Greek, "in" (compare 2Pet 3:1).
1:141:14: Գիտեմ թէ վաղվաղակի՛ է լինելոց մերկանալ յինէն մարմնոյս. որպէս եւ Տէր մեր Յիսուս Քրիստոս եցոյց ինձ[3083]։ [3083] Ոմանք. Գիտեմ եթէ վաղ՛՛... որպէս Տէր մեր։
14 Գիտեմ, որ շուտով մերկանալու եմ այս մարմնից, ինչպէս մեր Տէր Յիսուս Քրիստոսն ինձ յայտնեց:
14 Քանզի գիտեմ թէ ես շուտով այս իմ մարմնէս պիտի մերկանամ, ինչպէս մեր Տէր Յիսուս Քրիստոսը յայտնեց ինծի։
Գիտեմ թէ վաղվաղակի է լինելոց մերկանալ յինէն մարմնոյս, որպէս եւ Տէր մեր Յիսուս Քրիստոս եցոյց ինձ:

1:14: Գիտեմ թէ վաղվաղակի՛ է լինելոց մերկանալ յինէն մարմնոյս. որպէս եւ Տէր մեր Յիսուս Քրիստոս եցոյց ինձ[3083]։
[3083] Ոմանք. Գիտեմ եթէ վաղ՛՛... որպէս Տէր մեր։
14 Գիտեմ, որ շուտով մերկանալու եմ այս մարմնից, ինչպէս մեր Տէր Յիսուս Քրիստոսն ինձ յայտնեց:
14 Քանզի գիտեմ թէ ես շուտով այս իմ մարմնէս պիտի մերկանամ, ինչպէս մեր Տէր Յիսուս Քրիստոսը յայտնեց ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: зная, что скоро должен оставить храмину мою, как и Господь наш Иисус Христос открыл мне.
1:14  εἰδὼς ὅτι ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου, καθὼς καὶ ὁ κύριος ἡμῶν ἰησοῦς χριστὸς ἐδήλωσέν μοι·
1:14. εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) ταχινή (quickened-belonged-to) ἐστιν (it-be) ἡ (the-one) ἀπόθεσις (a-placing-off) τοῦ (of-the-one) σκηνώματός (of-an-en-tenting-to) μου, (of-me,"καθὼς (down-as) καὶ (and) ὁ (the-one) κύριος (Authority-belonged) ἡμῶν (of-us) Ἰησοῦς (an-Iesous) Χριστὸς (Anointed) ἐδήλωσέν (it-en-distincted) μοι: (unto-me)
1:14. certus quod velox est depositio tabernaculi mei secundum quod et Dominus noster Iesus Christus significavit mihiBeing assured that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also hath signified to me.
14. knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me.
1:14. For it is certain that the laying to rest of this, my tabernacle, is approaching swiftly, just as our Lord Jesus Christ has also indicated to me.
1:14. Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath shewed me.
Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath shewed me:

14: зная, что скоро должен оставить храмину мою, как и Господь наш Иисус Христос открыл мне.
1:14  εἰδὼς ὅτι ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου, καθὼς καὶ ὁ κύριος ἡμῶν ἰησοῦς χριστὸς ἐδήλωσέν μοι·
1:14. certus quod velox est depositio tabernaculi mei secundum quod et Dominus noster Iesus Christus significavit mihi
Being assured that the laying away of this my tabernacle is at hand, according as our Lord Jesus Christ also hath signified to me.
1:14. For it is certain that the laying to rest of this, my tabernacle, is approaching swiftly, just as our Lord Jesus Christ has also indicated to me.
1:14. Knowing that shortly I must put off [this] my tabernacle, even as our Lord Jesus Christ hath shewed me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: Knowing that shortly I must put off - St. Peter plainly refers to the conversation between our Lord and himself, related Joh 21:18, Joh 21:19. And it is likely that he had now a particular intimation that he was shortly to seal the truth with his blood. But as our Lord told him that his death would take place when he should be old, being aged now he might on this ground fairly suppose that his departure was at hand.
Albert Barnes: Notes on the Bible - 1834
1:14: Knowing that shortly I must put off this my tabernacle - That I must die. This he knew, probably, because he was growing old, and was reaching the outer period of human life. It does not appear that he had any express Revelation on the point.
Even as our Lord Jesus Christ hath shewed me - See the notes at Joh 21:18-19. This does not mean that he had any new Revelation on the subject, showing him that he was soon to die, as many of the ancients supposed; but the idea is, that the time drew near when he was to die "in the manner" in which the Saviour had told him that he would. He had said Joh 21:18 that this would occur when he should be "old," and as he was now becoming old, he felt that the predicted event was drawing near. Many years had now elapsed since this remarkable prophecy was uttered. It would seem that Peter had never doubted the truth of it, and during all that time he had had before him the distinct assurance that he must die by violence; by having "his hands stretched forth;" and by being conveyed by force to some place of death to which he would not of himself go Joh 21:18, but, though the prospect of such a death must have been painful, he never turned away from it; never sought to abandon his Master's cause; and never doubted that it would be so.
This is one of the few instances that have occurred in the world, where a man knew distinctly, long beforehand, what would be the manner of his own death, and where he could have it constantly in his eye. we cannot foresee this in regard to ourselves, but we may learn to feel that death is not far distant, and may accustom ourselves to think upon it in whatever manner it may come upon us, as Peter did, and endeavor to prepare for it. Peter would naturally seek to prepare himself for death in the particular form in which he knew it would occur to him; we should prepare for it in whatever way it may occur to us. The subject of crucifixion would be one of special interest to him; to us death itself should be the subject of unusual interest - the manner is to be left to God. Whatever may be the signs of its approach, whether sickness or grey hairs, we should meditate much upon an event so solemn to us; and as these indications thicken we should be more diligent, as Peter was, in doing the work that God has given us to do. Our days, like the fabled Sybil's leaves, become more valuable as they are diminished in number; and as the inevitable hour draws nearer to us, we should labor more diligently in our Master's cause, gird our loins more closely, and trim our lamps. Peter thought of the cross, for it was such a death that he was led to anticipate. Let us think of the bed of languishing on which we may die, or of the blow that may strike us suddenly down in the midst of our way, calling us without a moment's warning into the presence of our Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: shortly: Deu 4:21, Deu 4:22, Deu 31:14; Jos 23:14; Kg1 2:2, Kg1 2:3; Act 20:25; Ti2 4:6
even: Joh 21:18, Joh 21:19
John Gill
Knowing that shortly I must put off this my tabernacle,.... Which is another reason why the apostle was so pressing in this case, and so much urged the exhortation, and was so diligent in reminding the saints of it, and stirring them to observe it, because he knew he had but a little time to live, and which therefore he was willing to improve for their good. He sets forth his death in a very easy and familiar way, it being not at all terrible and distressing to him; it was but like the putting off of a garment, or unpinning of a tabernacle, or a removing from a tent to a palace. Saints are pilgrims here, they dwell in tents or tabernacles, at death they remove to their own country, and Father's house. Death is not a destruction of man, an annihilation of him, neither of his soul nor body: the soul is not mortal, it dies not with the body; it only removes from this world to another, from a cottage to a kingdom; and the body though it dies, it is not reduced to nothing, it is only like a tabernacle put off, or taken down, which will be put together again in better order than now it is.
Even as our Lord Jesus hath showed me; by some special revelation lately made to him; or by some strong impulse upon his mind; just as the Apostle Paul knew that the time of his departure was at hand, Ti2 4:7 or this may have respect to the words of Christ to Peter, above thirty years before, in Jn 21:18, which both signified what kind of death he should die, and when it should be; namely, when he was old, as now he was.
John Wesley
Even as the Lord Jesus showed me - In the manner which had foretold, Jn 21:18, &c. It is not improbable, he had also showed him that the time was now drawing nigh.
Robert Jamieson, A. R. Fausset and David Brown
shortly I must put off--Greek, "the putting off (as a garment) of my tabernacle is speedy": implying a soon approaching, and also a sudden death (as a violent death is). Christ's words, Jn 21:18-19, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Compare as to Paul, Ti2 4:6. Though a violent death, he calls it a "departure" (Greek for "decease," 2Pet 1:15), compare Acts 7:60.
1:151:15: Եւ փութամ ճեպիմ միշտ զձեզ յորդորե՛լ. զի յետ իմոյ ելանելոյ յաշխարհէս՝ առնիցէ՛ք զյիշատակս այսոցիկ[3084]։ [3084] Ոմանք. Զի եւ յետ իմոյ ե՛՛։
15 Եւ շտապում եմ միշտ ձեզ յորդորել, որպէսզի այս աշխարհից իմ մեկնելուց յետոյ էլ վերյիշէք այս բաները:
15 Ուստի պիտի ջանամ որ իմ աշխարհէն ելլելէս ետքն ալ միշտ կարող ըլլաք այս բաները յիշել։
Եւ փութամ ճեպիմ միշտ [5]զձեզ յորդորել``, զի եւ յետ իմոյ ելանելոյ յաշխարհէս առնիցէք զյիշատակս այսոցիկ:

1:15: Եւ փութամ ճեպիմ միշտ զձեզ յորդորե՛լ. զի յետ իմոյ ելանելոյ յաշխարհէս՝ առնիցէ՛ք զյիշատակս այսոցիկ[3084]։
[3084] Ոմանք. Զի եւ յետ իմոյ ե՛՛։
15 Եւ շտապում եմ միշտ ձեզ յորդորել, որպէսզի այս աշխարհից իմ մեկնելուց յետոյ էլ վերյիշէք այս բաները:
15 Ուստի պիտի ջանամ որ իմ աշխարհէն ելլելէս ետքն ալ միշտ կարող ըլլաք այս բաները յիշել։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Буду же стараться, чтобы вы и после моего отшествия всегда приводили это на память.
1:15  σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι.
1:15. σπουδάσω (I-shall-hasten-to) δὲ (moreover) καὶ (and) ἑκάστοτε (each-to-the-one-which-also) ἔχειν (to-hold) ὑμᾶς (to-ye) μετὰ (with) τὴν (to-the-one) ἐμὴν (to-mine) ἔξοδον (to-a-way-out) τὴν (to-the-one) τούτων (of-the-ones-these) μνήμην (to-a-remembering) ποιεῖσθαι . ( to-do-unto )
1:15. dabo autem operam et frequenter habere vos post obitum meum ut horum memoriam faciatisAnd I will endeavour that you frequently have after my decease whereby you may keep a memory of these things.
15. Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.
1:15. Therefore, I will present a work for you to have, so that, frequently after my passing, you may call to mind these things.
1:15. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance:

15: Буду же стараться, чтобы вы и после моего отшествия всегда приводили это на память.
1:15  σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι.
1:15. dabo autem operam et frequenter habere vos post obitum meum ut horum memoriam faciatis
And I will endeavour that you frequently have after my decease whereby you may keep a memory of these things.
1:15. Therefore, I will present a work for you to have, so that, frequently after my passing, you may call to mind these things.
1:15. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: 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.
Albert Barnes: Notes on the Bible - 1834
1:15: Moreover, I will endeavour - I will leave such a permanent record of my views on these subjects that you may not forget them. He meant not only to declare his sentiments orally, but to record them that they might be perused when he was dead. He had such a firm conviction of the truth and value of the sentiments which he held, that he would use all the means in his power that the church and the world should not forget them.
After my decease - My "exodus," (ἔξοδον exodon;) my journey out; my departure; my exit from life. This is not the usual word to denote death, but is rather a word denoting that he was going on a journey out of this world. He did not expect to cease to be, but he expected to go on his travels to a distant abode. This idea runs through all this beautiful description of the feelings of Peter as he contemplated death. Hence he speaks of taking down the "tabernacle" or "tent," the temporary abode of the soul, that his spirit might be removed to another place Pe2 1:13; and, hence, he speaks of an "exodus" from the present life - a journey to another world. This is the true notion of death; and if so, two things follow from it:
(1) we should make preparation for it, as we do for a journey, and the more in proportion to the distance that we are to travel, and the time that we are to be absent; and,
(2) when the preparation is made, we should not be unwilling to enter on the journey, as we are not now when we are prepared to leave our homes to visit some remote part of our own country, or a distant land,
To have these things always in remembrance - By his writings. We may learn from this,
(1) that when a Christian grows old, and draws near to death, his sense of the value of Divine truth by no means diminishes. As he approaches the eternal world; as from its borders he surveys the past, and looks on to what is to come; as he remembers what benefit the truths of religion have conferred on him in life, and sees what a miserable being he would now be if he had no such hope as the gospel inspires; as he looks on the whole influence of those truths on his family and friends, on his country and the world, their value rises before him with a magnitude which he never saw before, and he desires most earnestly that they should be seen and embraced by all. A man on the borders of eternity is likely to have a very deep sense of the value of the Christian religion; and is he not then in favorable circumstances to estimate this matter aright? Let anyone place himself in imagination in the situation of one who is on the borders of the eternal world, as all in fact soon will be, and can he have any doubt about the value of religious truth?
(2) we may learn from what Peter says here, that it is the duty of those who are drawing near to the eternal world, and who are the friends of religion, to do all they can that the truths of Christianity "may be always had in remembrance." Every man's experience of the value of religion, and the results of his examination and observation, should be regarded as the property of the world, and should not be lost. As he is about to die, he should seek, by all the means in his power, that those truths should be perpetuated and propagated. This duty may be discharged by some in counsels offered to the young, as they are about to enter on life, giving them the results of their own experience, observation, and reflections on the subject of religion; by some, by an example so consistent that it cannot be soon forgotten - a legacy to friends and to the world of much more value than accumulated silver and gold; by some, by solemn warnings or exhortations on the bed of death; in other cases, by a recorded experience of the conviction and value of religion, and a written defense of its truth, and illustration of its nature - for every man who can write a good book owes it to the church and the world to do it: by others, in leaving the means of publishing and spreading good books in the world.
He does a good service to his own age, and to future ages, who records the results of his observations and his reflections in favor of the truth in a book that shall be readable; and though the book itself may be ultimately forgotten, it may have saved some persons from ruin, and may have accomplished its part in keeping up the knowledge of the truth in his own generation. Peter, as a minister of the gospel, felt himself bound to do this, and no men have so good an opportunity of doing this now as ministers of the gospel; no men have more ready access to the press; no men have so much certainty that they will have the public attention, if they will write anything worth reading; no men, commonly, in a community are better educated, or are more accustomed to write; no individuals, by their profession, seem to be so much called to address their fellow-men in any way in favor of the truth; and it is matter of great marvel that men who have such opportunities, and who seem especially called to the work, do not do more of this kind of service in the cause of religion. Themselves soon to die, how can they help desiring that they may leave something that shall bear an honorable, though humble, testimony to truths which they so much prize, and which they are appointed to defend? A tract may live long after the author is in the grave; and who can calculate the results which have followed the efforts of Baxter and Edwards to keep up in the world the remembrance of the truths which they deemed of so much value? This little epistle of Peter has shed light on the path of men now for 1, 800 years (circa 1880's), and will continue to do it until the second coming of the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: I will: Deu 31:19-29; Jos 24:24-29; ch1 29:1-20; Psa 71:18; Ti2 2:2; Heb 11:4
these: Pe2 1:4-7, Pe2 1:12
John Gill
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.
John Wesley
That ye may be able - By having this epistle among you.
Robert Jamieson, A. R. Fausset and David Brown
endeavour--"use my diligence": the same Greek word as in 2Pet 1:10 : this is the field in which my diligence has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (Jn 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 (Lk 9:31, Lk 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.
1:161:16: Քանզի ո՛չ եթէ պաճուճեալ ինչ առասպելեա՛ց զհետ երթեալ ցուցաք ձեզ զՏեառն մերոյ Յիսուսի Քրիստոսի զզօրութիւն եւ զգալուստն. այլ մեզէն եղեալ ականատեսք նորա մեծութեանն[3085]։ [3085] Յօրինակին պակասէր. Քանզի ոչ եթէ. այլ ՚ի լուս՛՛. նշանակէր ՚ի ներքս բերել, համաձայն այլոց։ Ոմանք. Պայճուճեալ ինչ առասպելաց։ Ոսկան. Զհետ երթալ ցու՛՛։
16 Ոչ թէ հնարովի առասպելների յետեւից գնալով է, որ ձեզ ճանաչեցրինք մեր Տէր Յիսուսի Քրիստոսի զօրութիւնը եւ գալուստը, այլ մենք իսկ ականատես եղանք նրա մեծութեանը.
16 Վասն զի ո՛չ թէ մենք վարպետութեամբ շինուած առասպելներու ետեւէ երթալով՝ մեր Տէր Յիսուս Քրիստոսին զօրութիւնը ու գալուստը ձեզի ցուցուցինք, հապա անոր մեծափառութեանը ականատես ըլլալով։
Քանզի ոչ եթէ պաճուճեալ ինչ առասպելեաց զհետ երթեալ ցուցաք ձեզ զՏեառն մերոյ Յիսուսի Քրիստոսի զզօրութիւն եւ զգալուստն, այլ [6]մեզէն եղեալ ականատեսք նորա մեծութեանն:

1:16: Քանզի ո՛չ եթէ պաճուճեալ ինչ առասպելեա՛ց զհետ երթեալ ցուցաք ձեզ զՏեառն մերոյ Յիսուսի Քրիստոսի զզօրութիւն եւ զգալուստն. այլ մեզէն եղեալ ականատեսք նորա մեծութեանն[3085]։
[3085] Յօրինակին պակասէր. Քանզի ոչ եթէ. այլ ՚ի լուս՛՛. նշանակէր ՚ի ներքս բերել, համաձայն այլոց։ Ոմանք. Պայճուճեալ ինչ առասպելաց։ Ոսկան. Զհետ երթալ ցու՛՛։
16 Ոչ թէ հնարովի առասպելների յետեւից գնալով է, որ ձեզ ճանաչեցրինք մեր Տէր Յիսուսի Քրիստոսի զօրութիւնը եւ գալուստը, այլ մենք իսկ ականատես եղանք նրա մեծութեանը.
16 Վասն զի ո՛չ թէ մենք վարպետութեամբ շինուած առասպելներու ետեւէ երթալով՝ մեր Տէր Յիսուս Քրիստոսին զօրութիւնը ու գալուստը ձեզի ցուցուցինք, հապա անոր մեծափառութեանը ականատես ըլլալով։
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1:1616: Ибо мы возвестили вам силу и пришествие Господа нашего Иисуса Христа, не хитросплетенным басням последуя, но быв очевидцами Его величия.
1:16  οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ᾽ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος.
1:16. οὐ (Not) γὰρ (therefore) σεσοφισμένοις ( unto-having-had-come-to-be-wisdomed-to ) μύθοις (unto-relatings) ἐξακολουθήσαντες ( having-pathed-along-out-unto ) ἐγνωρίσαμεν (we-acquainted-to) ὑμῖν (unto-ye) τὴν (to-the-one) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) δύναμιν (to-an-ability) καὶ (and) παρουσίαν, (to-a-being-beside-unto,"ἀλλ' (other) ἐπόπται (beholders-upon) γενηθέντες ( having-been-became ) τῆς (of-the-one) ἐκείνου (of-the-one-thither) μεγαλειότητος. (of-a-great-belongness)
1:16. non enim doctas fabulas secuti notam fecimus vobis Domini nostri Iesu Christi virtutem et praesentiam sed speculatores facti illius magnitudinisFor we have not by following artificial fables made known to you the power and presence of our Lord Jesus Christ: but we were eyewitnesses of his greatness.
16. For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
1:16. For it was not by following fanciful doctrines that we made known to you the power and presence of our Lord Jesus Christ, but we were made eyewitnesses of his greatness.
1:16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty:

16: Ибо мы возвестили вам силу и пришествие Господа нашего Иисуса Христа, не хитросплетенным басням последуя, но быв очевидцами Его величия.
1:16  οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλ᾽ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος.
1:16. non enim doctas fabulas secuti notam fecimus vobis Domini nostri Iesu Christi virtutem et praesentiam sed speculatores facti illius magnitudinis
For we have not by following artificial fables made known to you the power and presence of our Lord Jesus Christ: but we were eyewitnesses of his greatness.
1:16. For it was not by following fanciful doctrines that we made known to you the power and presence of our Lord Jesus Christ, but we were made eyewitnesses of his greatness.
1:16. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Требуя от верующих строгого и постоянного внимания к словам своего благовествования, Апостол здесь доказывает несомненную важность следования этому учению, противополагая божественную истинность евангельского учения красивым поэмам язычников и обольстительным басням (зарождавшимся уже тогда) еретических учений (ср. 1Тим. 4:7; 1, 4) Апостол как бы так говорит: "Ничего такого нельзя подозревать в нас. Ибо мы преподали учение словом необработанным, как и Павел говорит коринфянам (1Кор. 2:4, 13), и преподали то, что своими глазами видели, когда вместе с Ним восходили на святую гору" (блаж. Феофил.). В качестве разительного примера, в котором особенно проявились величие и сила Господа Иисуса Христа, и о котором, как о действительном событии свидетельствуют Апостолы и евангелисты (см. Мф 17:1: сл. ; Мк 9:2: cл. ; Лк 9:28: cл.), Ап. Петр говорит здесь о Преображении Господа, с особенною силою оттеняя, что апостолы, в числе их Петр, самолично слышали глас Бога Отца, пришедший к Иисусу Христу с неба.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Evidence of the Gospel.A. D. 67.
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18 And this voice which came from heaven we heard, when we were with him in the holy mount.

Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (1 John iv. 3), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old-Testament believers died in the faith of, Heb. xi. 39. Christ has come in the flesh. Inasmuch as those whom he undertakes to save are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a fable by one of those wretches who call themselves the successors of St. Peter, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: This is my beloved Son, in whom I am well pleased--the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father's love, John x. 17. (3.) The design of this voice was to do our Saviour a singular humour while he was here below: He received honour and glory from God the Father. This is the person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour, so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here the excellent glory, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood, by Peter, James, and John. They not only heard a sound (as the people did, John xii. 28, 29), but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul's companions, who only heard a sound of words (Acts ix. 7), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, Acts xxii. 9. Blessed are those who not only hear, but understand, who believe the truth, and feel the power of the voice from heaven, as he did who testifieth these things: and we have all the reason in the world to receive his testimony; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us, (6.) It was heard by them in the holy mount, when they were with Jesus? The place wherein God affords any peculiarly gracious manifestation of himself is thereby made holy, not with an inherent holiness, but as the ground was holy where God appeared to Moses (Exod. iii. 5), and the mountain holy on which the temple was built, Ps. lxxxvii. 1. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.
Adam Clarke: Commentary on the Bible - 1831
1:16: Cunningly devised fables - Σεσοφισμενοις μυθοις. I think, with Macknight and others, from the apostle's using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes.
Albert Barnes: Notes on the Bible - 1834
1:16: For we have not followed cunningly devised fables - That is, fictions or stories invented by artful men, and resting on no solid foundation. The doctrines which they held about the coming of the Saviour were not, like many of the opinions of the Greeks, defended by weak and sophistical reasoning, but were based on solid evidence - evidence furnished by the personal observation of competent witnesses. It is true of the gospel, in general, that it is not founded on cunningly devised fables; but the particular point referred to here is the promised coming of the Saviour. The evidence of that fact Peter proposes now to adduce.
When we made known unto you - Probably Peter here refers particularly to statements respecting the coming of the Saviour in his first epistle, Pe1 1:5, Pe1 1:13; Pe1 4:13; but this was a common topic in the preaching, and in the epistles, of the apostles. It may, therefore, have referred to statements made to them at some time in his preaching, as well as to what he said in his former epistle. The apostles laid great stress on the second coming of the Saviour, and often dwelt upon it. Compare Th1 4:16; Notes, Act 1:11.
The power and coming - These two words refer to the same thing; and the meaning is, his "powerful coming," or his "coming in power." The advent of the Saviour is commonly represented as connected with the exhibition of power. Mat 24:30, "coming in the clouds of heaven, with power." See the notes at that verse. Compare Luk 22:69; Mar 3:9. The "power" evinced will be by raising the dead; summoning the world to judgment; determining the destiny of men, etc. When the coming of the Saviour, therefore, was referred to by the apostles in their preaching, it was probably always in connection with the declaration that it would be accompanied by exhibitions of great power and glory - as it undoubtedly will be. The fact that the Lord Jesus would thus return, it is clear, had been denied by some among those to whom this epistle was addressed, and it was important to state the evidence on which it was to be believed. The grounds on which they denied it Pe2 3:4 were, that there were no appearances of his approach; that the premise had not been fulfilled; that all things continued as they had been; and that the affairs of the world moved on as they always had done. To meet and counteract this error - an error which so pRev_ailed that many were in danger of "falling from their own steadfastness" Pe2 3:17 - Peter states the proof on which he believed in the coming of the Saviour.
But were eye-witnesses of his majesty - On the mount of transfiguration, Mat 17:1-5. See the notes at that passage. That transfiguration was witnessed only by Peter, James, and John. But it may be asked, how the facts there witnessed demonstrate the point under consideration - that the Lord Jesus will come with power? To this it may be replied:
(1) that these apostles had there such a view of the Saviour in his glory as to convince them beyond doubt that he was the Messiah.
(2) that there was a direct attestation given to that fact by a voice from heaven, declaring that he was the beloved Son of God.
(3) that that transfiguration was understood to have an important reference to the coming of the Saviour in his kingdom and his glory, and was designed to be a representation of the manner in which he would then appear. This is referred to distinctly by each one of the three evangelists who have mentioned the transfiguration. Mat 16:28, "there be some standing here which shall not taste of death until they see the Son of man coming in his kingdom;" Mar 9:1-2; Luk 9:27-28. The transfiguration which occurred soon after these words were spoken was designed to show them what he would be in his glory, and to furnish to them a demonstration which they could never forget, that he would yet set up his kingdom in the world.
(4) they had in fact such a view of him as he would be in his kingdom, that they could entertain no doubt on the point; and the fact, as it impressed their own minds, they made known to others. The evidence as it lay in Peter's mind was, that that transfiguration was designed to furnish proof to them that the Messiah would certainly appear in glory, and to give them a view of him as coming to reign which would never fade from their memory. As that had not yet been accomplished, he maintained that the evidence was clear that it must occur at some future time. As the transfiguration was with reference to his coming in his kingdom, it was proper for Peter to use it with that reference, or as bearing on that point.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: we have: Pe2 3:3, Pe2 3:4; Co1 1:17, Co1 1:23, Co1 2:1, Co1 2:4; Co2 2:17, Co2 4:2, Co2 12:16, Co2 12:17; Eph 4:14; Th2 2:9; Ti1 1:4, Ti1 4:7; Tit 1:14
the power: Mat 28:18; Mar 9:1; Joh 17:2; Rom 1:4; Co1 5:4; Phi 3:21
coming: Mal 3:2, Mal 4:5; Mat 16:28, Mat 24:3, Mat 24:27; Co1 1:7; Jde 1:14; Rev 1:7
were: Mat 17:1-5; Mar 9:2; Luk 9:28-32; Joh 1:14; Jo1 1:1-3, Jo1 4:14
Geneva 1599
(10) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
(10) Another amplification taken from both the great certainty and also the excellency of his doctrine, of which our Lord Jesus Christ the Son of God is author, whose glory the apostle both saw and heard.
John Gill
For we have not followed cunningly devised fables,.... Such as Jewish fables, cautioned against Tit 1:14 which their traditionary and oral law, their Talmud, and other writings, mention; as concerning the temporal kingdom of the Messiah, the sumptuous feast, and carnal pleasures and entertainments, of that state, with many other things; some of which indeed are not very cunningly put together, but weak enough: or Gentile fables concerning the theogony and exploits of their deities; and which may be meant by fables and endless genealogies in Ti1 1:4, and especially reference may be had to the metamorphoses of their gods, and their fables relating to them, devised by Ovid, and others, since the apostle is about to speak of the metamorphosis, or transfiguration of Christ; and also other fables with which their poets and histories abound; and likewise the prophecies of the Sibyls, and the oracles at Delphos, and elsewhere: or the fabulous accounts of the followers of Simon Magus concerning God, angels, the creation of the world, and the several Aeones; or the more artful composures of the false teachers, set off with all the cunning, sophistry, wit, and eloquence they were masters of. Now in order to set forth the nature, excellency, and certainty of the doctrine the apostle taught, especially that part of it which respected the coming of Christ; and to show that it was worth his while to put them in mind of it, and theirs to remember it; he observes, that he and his fellow apostles did not proceed in their account of it on such a foundation, but upon an evidence which they had received, both with their eyes and ears, and also on a word of prophecy surer than that:
when we made known unto you the power and coming of our Lord Jesus Christ; not his first coming, though that, and the benefits arising from it, were the subject of their ministry; and that was attended with divine power, which appeared in the incarnation of Christ itself, which was owing to the power of the Highest; and was seen in his doctrine and ministry, which were with great authority; and in the miracles which he wrought, which proved him to have power equal with God, his Father; and in the work of redemption, which he came about and finished; in doing which he made an end of sin, and saved his people from it, redeemed them from the curse of the law, overcame the world, destroyed Satan, and abolished death; and especially in his resurrection from the dead, when he was declared to be the Son of God with power: but notwithstanding his first coming was in great humility, in much meanness and imbecility, he grew up as a tender plant, and was encompassed with infirmities, and at last was crucified through weakness. This therefore was to be understood of an after coming of his, which the apostle had wrote of, and made known in his former epistle, 1Pet 1:7 and which he puts them in mind of in this, 2Pet 3:1, nor is the word used of any other coming of Christ, and this will be with power; and it designs his more near coming to take vengeance on the Jewish nation, and deliver his people from the afflictions and persecution they laboured under, and which was with great power; see Mt 14:3, or more remote, namely, at the last day, when there will be a great display of power in raising the dead, gathering all nations before him, separating them one from another, passing the final sentence on each, and executing the same in the utter destruction of the wicked, and the complete glorification of the saints.
But were eyewitnesses of his majesty; meaning, not of the glory of his divine nature by faith, and with the eyes of their understanding, while others only considered him as a mere man; nor of the miracles he wrought, in which there was a display of his glory and majesty, of all which the apostles were eyewitnesses; but of that glory and greatness which were upon him, when he was transfigured on the mount before them; then his face was as the sun, and such a glory on his whole body, that it darted through his clothes, and made them glitter like light, and as white as snow, and so as no fuller on earth could whiten them; at which time also Moses and Elijah appeared in glorious forms: and now this was a prelude and pledge of his power and coming, of his kingdom coming with power, and of his coming in his own, and his Father's glory, and in the glory of the holy angels. This was a proof that notwithstanding his meanness in his incarnate state, yet he was glorified, and would be glorified again; and this was a confirmation of it to the apostles, and might be to others: see Mt 16:27.
John Wesley
These things are worthy to be always had in remembrance For they are not cunningly devised fables - Like those common among the heathens. While we made known to you the power and coming - That is, the powerful coming of Christ in glory. But if what they advanced of Christ was not true, if it was of their own invention, then to impose such a lie on the world as it was, in the very nature of things, above all human power to defend, and to do this at the expense of life and all things only to enrage the whole world, Jews and gentiles, against them, was no cunning, but was the greatest folly that men could have been guilty of. But were eyewitnesses of his majesty - At his transfiguration, which was a specimen of his glory at the last day.
Robert Jamieson, A. R. Fausset and David Brown
For--reason why he is so earnest that the remembrance of these things should be continued after his death.
followed--out in detail.
cunningly devised--Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare 1Cor 3:13). But compare also 2Pet 2:3, "feigned words."
fables--as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth.
when we made known unto you--not that Peter himself had personally taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (2Pet 1:1, including, but not restricted, as First Peter, to the churches in Pontus, &c.).
power--the opposite of "fables"; compare the contrast of "word" and "power," 1Cor 4:20. A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (2Pet 3:4): I, James and John, saw with our own eyes a mysterious sample of His coming glory.
were--Greek, "were made."
eye-witnesses--As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.
his--emphatical (compare Greek): "THAT great ONE'S majesty."
1:171:17: Քանզի առեալ յԱստուծոյ եւ ՚ի Հօրէ զփառս եւ զպատիւ. յեկեալ յայնպիսի բարբառոյ՝ մեծվայելչութեան փառաց անտի եթէ. Դա է Որդի իմ սիրելի՛ ընդ որ հաճեցայ[3086]։ [3086] Ոմանք. Առեալ յԱստուծոյ Հօրէ... եկեալ այնպիսի բարբառ ՚ի մեծ վայելչութենէ... ընդ որ ես հաճեցայ։
17 քանի որ նա Հայր Աստծուց ստացաւ փառք եւ պատիւ, երբ մեծավայելուչ փառքից եկաւ այս ձայնը, թէ՝ «Դա է իմ սիրելի որդին, որն ունի իմ ամբողջ հաճութիւնը»:
17 Վասն զի ինք Հօր Աստուծմէն փառք ու պատիւ առաւ այն մեծավայելչութեան փառքէն այնպիսի ձայն մը եկաւ, թէ՝ «Ատիկա է իմ սիրելի Որդիս, որուն հաւներ եմ»։
Քանզի առեալ յԱստուծոյ Հօրէ զփառս եւ զպատիւ, յեկեալ յայնպիսի բարբառոյ ի մեծվայելչութեան փառաց անտի, եթէ` Դա է Որդի իմ սիրելի ընդ որ ես հաճեցայ:

1:17: Քանզի առեալ յԱստուծոյ եւ ՚ի Հօրէ զփառս եւ զպատիւ. յեկեալ յայնպիսի բարբառոյ՝ մեծվայելչութեան փառաց անտի եթէ. Դա է Որդի իմ սիրելի՛ ընդ որ հաճեցայ[3086]։
[3086] Ոմանք. Առեալ յԱստուծոյ Հօրէ... եկեալ այնպիսի բարբառ ՚ի մեծ վայելչութենէ... ընդ որ ես հաճեցայ։
17 քանի որ նա Հայր Աստծուց ստացաւ փառք եւ պատիւ, երբ մեծավայելուչ փառքից եկաւ այս ձայնը, թէ՝ «Դա է իմ սիրելի որդին, որն ունի իմ ամբողջ հաճութիւնը»:
17 Վասն զի ինք Հօր Աստուծմէն փառք ու պատիւ առաւ այն մեծավայելչութեան փառքէն այնպիսի ձայն մը եկաւ, թէ՝ «Ատիկա է իմ սիրելի Որդիս, որուն հաւներ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Ибо Он принял от Бога Отца честь и славу, когда от велелепной славы принесся к Нему такой глас: Сей есть Сын Мой возлюбленный, в Котором Мое благоволение.
1:17  λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῶ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, ὁ υἱός μου ὁ ἀγαπητός μου οὖτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα _
1:17. λαβὼν (Having-had-taken) γὰρ (therefore) παρὰ (beside) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) τιμὴν (to-a-valuation) καὶ (and) δόξαν (to-a-recognition) φωνῆς (of-a-sound) ἐνεχθείσης (of-having-been-beared) αὐτῷ (unto-it) τοιᾶσδε (of-the-one-which-belonged-moreover) ὑπὸ (under) τῆς (of-the-one) μεγαλοπρεποῦς (of-greatly-befitted) δόξης (of-a-recognition,"Ὁ (The-one) υἱός (a-Son) μου (of-me) ὁ (the-one) ἀγαπητός (excessed-off-unto) μου (of-me,"οὗτός (the-one-this) ἐστιν, (it-be) εἰς (into) ὃν (to-which) ἐγὼ (I) εὐδόκησα,-- (I-goodly-thought-unto,"
1:17. accipiens enim a Deo Patre honorem et gloriam voce delapsa ad eum huiuscemodi a magnifica gloria hic est Filius meus dilectus in quo mihi conplacuiFor he received from God the Father honour and glory, this voice coming down to him from the excellent glory: This is my beloved Son, in whom I am well pleased. Hear ye him.
17. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased:
1:17. For he received honor and glory from God the Father, whose voice descended to him from the magnificent glory: “This is my beloved Son, in whom I am well pleased. Listen to him.”
1:17. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased:

17: Ибо Он принял от Бога Отца честь и славу, когда от велелепной славы принесся к Нему такой глас: Сей есть Сын Мой возлюбленный, в Котором Мое благоволение.
1:17  λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῶ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, ὁ υἱός μου ὁ ἀγαπητός μου οὖτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα _
1:17. accipiens enim a Deo Patre honorem et gloriam voce delapsa ad eum huiuscemodi a magnifica gloria hic est Filius meus dilectus in quo mihi conplacui
For he received from God the Father honour and glory, this voice coming down to him from the excellent glory: This is my beloved Son, in whom I am well pleased. Hear ye him.
1:17. For he received honor and glory from God the Father, whose voice descended to him from the magnificent glory: “This is my beloved Son, in whom I am well pleased. Listen to him.”
1:17. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: For he received honor and glory - In his transfiguration our Lord received from the Father honor in the voice or declaration which said, This is my Son, the beloved One, in whom I have delighted. And he received glory, when, penetrated with, and involved in, that excellent glory, the fashion of his countenance was altered, for his face did shine as the sun, and his raiment was white and glistening, exceeding white like snow; which most glorious and preternatural appearance was a confirmation of the supernatural voice, as the voice was of this preternatural appearance: and thus his Messiahship was attested in the most complete and convincing manner.
Albert Barnes: Notes on the Bible - 1834
1:17: For he received from God the Father honour and glory - He was honored by God in being thus addressed.
When there came such a voice to him from the excellent glory - The magnificent splendor; the bright cloud which overshadowed them, Mat 17:5.
This is my beloved Son, in whom I am well pleased - See the notes at Mat 17:5; Mat 3:17. This demonstrated that he was the Messiah. Those who heard that voice could not doubt this; they never did afterwards doubt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: God: Mat 11:25-27, Mat 28:19; Luk 10:22; Joh 3:35, Joh 5:21-23, Joh 5:26, Joh 5:36, Joh 5:37; Joh 6:27, Joh 6:37, Joh 6:39, Joh 10:15, Joh 10:36, Joh 13:1-3, Joh 14:6, Joh 14:8, Joh 14:9, Joh 14:11, Joh 17:21, Joh 20:17; Rom 15:6; Co2 1:3, Co2 11:31; Jo2 1:3; Jde 1:1
there came: Mat 17:3; Mar 9:7; Luk 9:34, Luk 9:35; Joh 12:28, Joh 12:29
This: Mat 3:17, Mat 17:5; Mar 1:11, Mar 9:7; Luk 3:22, Luk 9:35
in whom: Isa 42:1, Isa 53:10; Mat 12:18
John Gill
For he received from God the Father honour and glory,.... Not as an inferior from a superior, for he was equal in glory with the Father, and was, and is, the brightness of his Father's glory; nor essentially, having the same glory as his Father, and to which nothing can be added; but declaratively, God the Father testifying of his glory, declaring the honour that belonged to him, as the Son of God, at the same time that an external glory was put on him, and received by him, as the son of man:
when there came such a voice to him from the excellent glory; from the bright cloud which overshadowed Jesus, Moses, and Elijah and was a symbol of the glory and presence of God, as the cloud in the tabernacle and temple were, Ex 40:35, or from heaven, the habitation of the holiness and glory of God, and where he displays the glory of his being and perfections; or from himself, who is the God and Father of glory, and is glorious in himself, in all his attributes and works. So "glory", with the Cabalistic Jews, signifies the Shechinah, or divine presence (d); and every number in the Cabalistic tree is called by the name of "glory"; the second number, which is "wisdom", is called "the first glory"; and the third number, "understanding", is called , "the supreme", or "chief glory" (e): so the first path, which is the supreme crown, is sometimes called the first glory, as the Father is here the most excellent glory; and the second path, which is the understanding enlightening, the second glory (f). And this voice was not that at his baptism; for though that was from heaven, and from God the Father, and expressed the same words as here; yet it was not on a mount, nor from a cloud, nor was it heard by the apostles, who, as yet, were not with Christ, nor called by him; nor that of which mention is made in Jn 12:28, for though that also was from God the Father, and from heaven, and which declaratively gave honour and glory to Christ, yet did not express the words here mentioned; but that voice which came from the cloud, when Christ was transfigured on the mount, and which was heard by his three disciples, Peter, James, and John, when the following words were articulately pronounced, "this is my beloved Son, in whom I am well pleased": See Gill on Mt 17:5. The Vulgate Latin version adds here, as there, "hear ye him".
(d) Guido. Dictionar. Syr. Chald. p. 92. (e) Lex. Cabalist. p. 464. (f) Sepher Jetzirah, p. 1. 4.
John Wesley
For he received divine honour and inexpressible glory - Shining from heaven above the brightness of the sun. When there came such a voice from the excellent glory - That is, from God the Father. Mt 17:5.
Robert Jamieson, A. R. Fausset and David Brown
received . . . honour--in the voice that spake to Him.
glory--in the light which shone around Him.
came--Greek, "was borne": the same phrase occurs only in 1Pet 1:13; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.
such a voice--as he proceeds to describe.
from the excellent glory--rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," Deut 33:26; Ps 21:5)."
in whom--Greek, "in regard to whom" (accusative case); but Mt 17:5, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.
I am--Greek aorist, past time, "My good pleasure rested from eternity."
1:181:18: Եւ զայս բարբառ մեք իսկ լուաք եկեալ յերկնից՝ որ ընդ նմա՛ իսկ էաք ՚ի սուրբ լերինն։
18 Եւ երկնքից եկող այս ձայնը լսեցինք մենք իսկ, որ նրա հետ էինք սուրբ լերան վրայ:
18 Եւ երկնքէն եկած այս ձայնը լսեցինք մենք, որ անոր հետ էինք սուրբ լերանը վրայ։
Եւ զայս բարբառ մեք իսկ լուաք եկեալ յերկնից որ ընդ նմա իսկ էաք ի սուրբ լերինն:

1:18: Եւ զայս բարբառ մեք իսկ լուաք եկեալ յերկնից՝ որ ընդ նմա՛ իսկ էաք ՚ի սուրբ լերինն։
18 Եւ երկնքից եկող այս ձայնը լսեցինք մենք իսկ, որ նրա հետ էինք սուրբ լերան վրայ:
18 Եւ երկնքէն եկած այս ձայնը լսեցինք մենք, որ անոր հետ էինք սուրբ լերանը վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: И этот глас, принесшийся с небес, мы слышали, будучи с Ним на святой горе.
1:18  καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῶ ὄντες ἐν τῶ ἁγίῳ ὄρει.
1:18. καὶ (and) ταύτην (to-the-one-this) τὴν (to-the-one) φωνὴν (to-a-sound) ἡμεῖς (we) ἠκούσαμεν (we-heard) ἐξ (out) οὐρανοῦ (of-a-sky) ἐνεχθεῖσαν (to-having-been-beared) σὺν (together) αὐτῷ (unto-it) ὄντες ( being ) ἐν (in) τῷ (unto-the-one) ἁγίῳ (unto-hallow-belonged) ὄρει. (unto-a-jut)
1:18. et hanc vocem nos audivimus de caelo adlatam cum essemus cum ipso in monte sanctoAnd this voice, we heard brought from heaven, when we were with him in the holy mount.
18. and this voice we heard come out of heaven, when we were with him in the holy mount.
1:18. We also heard this voice conveyed from heaven, when we were with him on the holy mountain.
1:18. And this voice which came from heaven we heard, when we were with him in the holy mount.
And this voice which came from heaven we heard, when we were with him in the holy mount:

18: И этот глас, принесшийся с небес, мы слышали, будучи с Ним на святой горе.
1:18  καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῶ ὄντες ἐν τῶ ἁγίῳ ὄρει.
1:18. et hanc vocem nos audivimus de caelo adlatam cum essemus cum ipso in monte sancto
And this voice, we heard brought from heaven, when we were with him in the holy mount.
1:18. We also heard this voice conveyed from heaven, when we were with him on the holy mountain.
1:18. And this voice which came from heaven we heard, when we were with him in the holy mount.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: And this voice - we heard - That is, himself, James, and John heard it, and saw this glory; for these only were the εποπται, beholders, on the holy mount. It is worthy of remark that our blessed Lord, who came to give a new law to mankind, appeared on this holy mount with splendor and great glory, as God did when he came on the holy mount, Sinai, to give the old law to Moses. And when the voice came from the excellent glory, This is my Son, the beloved One, in whom I have delighted; hear him: the authority of the old law was taken away. Neither Moses nor Elijah, the law nor the prophets, must tabernacle among men, as teaching the whole way of salvation, and affording the means of eternal life; these things they had pointed out, but these things they did not contain; yet the fulfillment of their types and predictions rendered their declarations more firm and incontestable. See below.
Albert Barnes: Notes on the Bible - 1834
1:18: And this voice which came from heaven we heard - To wit, Peter, and James, and John.
When we were with him in the holy mount - Called "holy" on account of the extraordinary manifestation of the Redeemer's glory there. It is not certainly known what mountain this was, but it has commonly been supposed to be Mount Tabor. See the notes at Mat 17:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: this: Mat 17:6
the holy: Gen 28:16, Gen 28:17; Exo 3:1, Exo 3:5; Jos 5:15; Isa 11:9, Isa 56:7; Zac 8:3; Mat 17:6
John Gill
And this voice, which came from heaven, we heard,.... Peter, who wrote this epistle, and James and John, the favourite disciples of Christ; and who were a sufficient number to bear witness of what they then saw and heard:
when we were with him; and saw his glory, and the glory of Moses and Elias, and were so delighted with his company, and theirs, and with communion with him, that Peter, in the name of the rest, desired to stay there:
in the holy mount; the Ethiopic version reads, "in the mountain of his sanctuary"; and so Grotius understands it of Mount Moriah, on which the temple was built, called the holy hill, and the holy hill of Zion; and supposes that this voice was heard in the temple, and that it refers to Jn 12:28, but without any foundation; for the mount on which Christ was transfigured is here meant; and which was either, as is generally said, Tabor, a mountain in Galilee; or it may be Lebanon, which was near Caesarea Philippi, in the parts of which Christ then was: and it is called "holy", from his presence or transfiguration on it, who is the Holy One; just as the land on which Moses was, and the city and temple of Jerusalem, and Mount Sion, and Sinai, are called "holy", from the presence of the holy God there, Ex 3:5. Now such a declaration of the honour and glory of Christ, as the Son of God, being made by God the Father, in a voice from heaven, which the apostles heard with their ears, at the same time that they saw with their eyes his human body glorified in an amazing manner, was to them a confirming evidence that he would come again in power and glory; and upon this evidence they declared, and made known to the saints, the power and coming of Christ; though not on this evidence only, but also upon the more sure word of prophecy, which entirely agrees with it.
John Wesley
And we - Peter, James, and John. St. John was still alive. Being with him in the holy mount - Made so by that glorious manifestation, as mount Horeb was of old, Ex 3:4-5.
Robert Jamieson, A. R. Fausset and David Brown
which came--rather as Greek, "we heard borne from heaven."
holy mount--as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.
we--emphatical: we, James and John, as well as myself.
1:191:19: Եւ ունիմք հաստատագո՛յն զբանսն մարգարէականսն. որում եթէ անսայցէք՝ բարւո՛ք առնէք. իբրեւ ճրագի որ տայցէ լոյս ՚ի խաւարչտի՛ն տեղւոջ, մինչեւ տիւն լուսաւորեսցէ, եւ արուսեակն ծագեսցէ ՚ի սիրտս ձեր[3087]։[3087] Ոմանք. Զբանն մարգարէական. որում թէ ան՛՛... որ տացէ լոյս... ծագեսցէ ՚ի սիրտս մեր։
19 Ունենք նաեւ մարգարէական աւելի հաստատուն խօսքը, - որին եթէ անսաք, լաւ կ’անէք, - իբրեւ ճրագ, որ լոյս է տալիս մութ տեղում՝ մինչեւ որ լուսանայ օրը, եւ արուսեակը ծագի ձեր սրտերում:
19 Մարգարէական խօսքն ալ ունինք, որ աւելի հաստատուն է ու աղէկ կ’ընէք՝ եթէ անոր ուշադրութիւն ընէք, որպէս թէ մութ տեղը լոյս տուող ճրագի մը, մինչեւ ցորեկը լուսնայ ու արուսեակը սրտերնուդ մէջ ծագի։
Եւ ունիմք հաստատագոյն զբանն մարգարէական, որում եթէ անսայցէք, բարւոք առնէք, իբրեւ ճրագի որ տայցէ լոյս ի խաւարչտին տեղւոջ, մինչեւ տիւն լուսաւորեսցէ եւ արուսեակն ծագեսցէ ի սիրտս ձեր:

1:19: Եւ ունիմք հաստատագո՛յն զբանսն մարգարէականսն. որում եթէ անսայցէք՝ բարւո՛ք առնէք. իբրեւ ճրագի որ տայցէ լոյս ՚ի խաւարչտի՛ն տեղւոջ, մինչեւ տիւն լուսաւորեսցէ, եւ արուսեակն ծագեսցէ ՚ի սիրտս ձեր[3087]։
[3087] Ոմանք. Զբանն մարգարէական. որում թէ ան՛՛... որ տացէ լոյս... ծագեսցէ ՚ի սիրտս մեր։
19 Ունենք նաեւ մարգարէական աւելի հաստատուն խօսքը, - որին եթէ անսաք, լաւ կ’անէք, - իբրեւ ճրագ, որ լոյս է տալիս մութ տեղում՝ մինչեւ որ լուսանայ օրը, եւ արուսեակը ծագի ձեր սրտերում:
19 Մարգարէական խօսքն ալ ունինք, որ աւելի հաստատուն է ու աղէկ կ’ընէք՝ եթէ անոր ուշադրութիւն ընէք, որպէս թէ մութ տեղը լոյս տուող ճրագի մը, մինչեւ ցորեկը լուսնայ ու արուսեակը սրտերնուդ մէջ ծագի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: И притом мы имеем вернейшее пророческое слово; и вы хорошо делаете, что обращаетесь к нему, как к светильнику, сияющему в темном месте, доколе не начнет рассветать день и не взойдет утренняя звезда в сердцах ваших,
1:19  καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῶ τόπῳ, ἕως οὖ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν·
1:19. καὶ (And) ἔχομεν (we-hold) βεβαιότερον (to-more-base-belonged) τὸν (to-the-one) προφητικὸν (to-declarer-before-belonged-of) λόγον, (to-a-forthee,"ᾧ (unto-which) καλῶς (unto-seemly) ποιεῖτε (ye-do-unto) προσέχοντες ( holding-toward ) ὡς (as) λύχνῳ (unto-a-luminating-of) φαίνοντι (unto-manifesting) ἐν (in) αὐχμηρῷ (unto-dirtied) τόπῳ, (unto-an-occasion,"ἕως (unto-if-which) οὗ (of-which) ἡμέρα (a-day) διαυγάσῃ (it-might-have-through-rayed-to,"καὶ (and) φωσφόρος (light-beareed) ἀνατείλῃ (it-might-have-finished-up) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ὑμῶν: (of-ye)
1:19. et habemus firmiorem propheticum sermonem cui bene facitis adtendentes quasi lucernae lucenti in caliginoso loco donec dies inlucescat et lucifer oriatur in cordibus vestrisAnd we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn and the day star arise in your hearts.
19. And we have the word of prophecy more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:
1:19. And so, we have an even firmer prophetic word, to which you would do well to listen, as to a light shining within a dark place, until the day dawns, and the daystar rises, in your hearts.
1:19. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

19: И притом мы имеем вернейшее пророческое слово; и вы хорошо делаете, что обращаетесь к нему, как к светильнику, сияющему в темном месте, доколе не начнет рассветать день и не взойдет утренняя звезда в сердцах ваших,
1:19  καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῶ τόπῳ, ἕως οὖ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν·
1:19. et habemus firmiorem propheticum sermonem cui bene facitis adtendentes quasi lucernae lucenti in caliginoso loco donec dies inlucescat et lucifer oriatur in cordibus vestris
And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn and the day star arise in your hearts.
1:19. And so, we have an even firmer prophetic word, to which you would do well to listen, as to a light shining within a dark place, until the day dawns, and the daystar rises, in your hearts.
1:19. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: В связи с упоминанием о величии и славе Господа Иисуса Христа Апостол теперь дает, как и в первом своем послании (I:10-12), замечательное по своей глубине и точности раскрытие библейского понятия об истинном пророчестве. И, прежде всего, пророческое слово Апостол называет (ст. 19) bebaioteron, слав. известнейшее - более крепким, как слово более раннее, оправдываемое и подтверждаемое новозаветными событиями. Как Сам Христос Спаситель по воскресении Своем ссылался на Моисея и на всех пророков в разъяснение того, что ему надлежало страдать, умереть, воскреснуть и войти в славу Свою, так и первоверховный Апостол Петр доказательство славы и величия Господа Христа видит не только в евангельском событии Преображения Господня и апостольских сказаниях об этом событии (ст. 16-18), но в "вернейшем пророческом слове, которое он здесь же уподобляет светильнику, сияющему в темном месте, чем показывается руководственное и животворное значение слова Божия в жизни грешного человечества. "Внимая, говорит (Апостол), сим сказаниям пророков, вы не обманетесь в своей надежде. Ибо в свое время они оправдаются делами, которые Апостол назвал "днем", продолжая переносную речь, ибо тут же сказал о светильнике, о темном месте, которое и есть ночь. Итак, когда, говорит, наступит "день", т. е. явление событий, тогда в сердцах ваших взойдет "утренняя звезда", т. е. пришествие Христово, предвозвещенное пророками, и как истинный свет, осветит сердца ваши" (блаж. Феофил.). Похваляя внимательность читателей к руководству пророческого слова (ст. 19), Апостол вместе с тем желает возвысить у читателей, а вместе и у всех христиан сознание особенной важности пророческого слова, указывая на то, что произошло чрезвычайным, сверхъестественным образом и потому должно быть толкуемо, изъясняемо соответственно священной важности своего происхождения. "Пророки получают пророчества от Бога, но не как они хотят, а как действует Дух Божий; они сознавали и уразумевали ниспосылаемое им пророческое слово, но объяснения не делали. Что пророки, во время действия на них Духа Божия, сознавали, что им ниспосылается слово от Духа Божия, видно из того, что они подчинялись добровольно и что хотели, то высказывали, а чего не хотели, о том умалчивали. У лжепророков не так. Они во время действия не владели сознанием, но приведенные в неистовство, как пьяные, не знали, что с ними происходило... А что пророки прорицали не в иступлении, видно и из следующего. Пророки Ветхого и Нового Завета пророчествовали одним Духом. А Апостол Павел говорит: "если другому из сидящих будет откровение, то первый молчи" (1Кор.14:30). Отселе ясно, что пророки добровольно пророчествовали, оставаясь в естественном состоянии" (блаж. Феофил.). Таким образом, по учению Ап. Петра, пророки "не были пассивными орудиями Духа, сознание их не подавлялось, ибо, по слову Апостола, они "испытывали" являемое им Духом (1Пет. 1:11), т. е. свободно воспринимали и уразумевали открываемое им. На одной стороне откровение от Духа, на другой - самодеятельность и индивидуальность пророков" (проф. Д. И. Богдашевский).

Изобразивши, таким образом, существенные стороны истинного пророчества, Апостол во II-й главе, ст. 1: и сл., характеризует и отличает пророчество и учение ложное.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Inspiration of the Scriptures.A. D. 67.
19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,

I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Exod. iii. 14) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Matt. xi. 13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luke xvi. 31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.

II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom. vi. 17), that formulary of knowledge (Rom. ii. 20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Prov. iv. 18. It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it.

III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly (Num. xvi. 28), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer. xxiii. 16. The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.

IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle (v. 21) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.
Adam Clarke: Commentary on the Bible - 1831
1:19: We have also a more sure word of prophecy - Εχομεν βεβαιοτερον τον προφητικον λογον· We have the prophetic doctrine more firm or more confirmed; for in this sense the word βεβαιοω is used in several places in the New Testament. See Co1 1:6 : Even as the testimony of Christ εβεβαιωθη, was Confirmed, among you. Co2 1:21 : Now he which stablisheth us, ὁ δε βεβαιων ἡμας, who Confirmeth Us. Col 2:7 : Rooted and built up in him, and established in the faith, βεβαιουμενοι, Confirmed in the faith. Heb 2:3 : How shall we escape if we neglect so great salvation ἡτις εβεβαιωτη, which was Confirmed to us. Heb 6:16 : And an oath, εις βεβαιωσιν, for Confirmation. This is the literal sense of the passage in question; and this sense removes that ambiguity from the text which has given rise to so many different interpretations. Taken according to the common translation, it seems to say that prophecy is a surer evidence of Divine revelation than miracles; and so it has been understood. The meaning of the apostle appears to be this: The law and the prophets have spoken concerning Jesus Christ, and Isaiah has particularly pointed him out in these words: Behold my servant whom I uphold, my Chosen in Whom My Soul Delighteth; I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and Them That Sit in Darkness out of the prison house, Isa 42:1, Isa 42:7. Now both at his baptism, Mat 3:17, and at his transfiguration, Jesus Christ was declared to be this chosen person, God's only Son, the beloved One in Whom He Delighted. The voice, therefore, from heaven, and the miraculous transfiguration of his person, have confirmed the prophetic doctrine concerning him. And to this doctrine, thus confirmed, ye do well to take heed; for it is that light that shines in the dark place - in the Gentile world, as well as among the Jews; giving light to them that sit in darkness, and bringing the prisoners out of the prison house: and this ye must continue to do till the day of his second, last, and most glorious appearing to judge the world comes; and the day star, φωσφορος, this light-bringer, arise in your hearts - manifest himself to your eternal consolation. Or perhaps the latter clause of the verse might be thus understood: The prophecies concerning Jesus, which have been so signally confirmed to us on the holy mount, have always been as a light shining in a dark place, from the time of their delivery to the time in which the bright day of Gospel light and salvation dawned forth, and the Son of righteousness has arisen in our souls, with healing in his rays. And to this all who waited for Christ's appearing have taken heed. The word φωσφορος, phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations.
Albert Barnes: Notes on the Bible - 1834
1:19: We have also a more sure word of prophecy - That is, a prophecy pertaining to the coming of the Lord Jesus; for that is the point under discussion. There has been considerable diversity of opinion in regard to the meaning of this passage. Some have supposed that the apostle, when he says, "a more sure word," did not intend to make any comparison between the miracle of the transfiguration and prophecy, but that he meant to say merely that the word of prophecy was very sure, and could certainly be relied on. Others have supposed that the meaning is, that the prophecies which foretold his coming into the world having been confirmed by the fact of his advent, are rendered more sure and undoubted than when they were uttered, and may now be confidently appealed to. So Rosenmuller, Benson, Macknight, Clarke, Wetstein, and Grotius. Luther renders it, "we have a firm prophetic word;" omitting the comparison.
A literal translation of the passage would be," and we have the prophetic word more firm." If a comparison is intended, it may be either that the prophecy was more sure than the fables referred to in Pe2 1:16; or than the miracle of the transfiguration; or than the word which was heard in the holy mount; or than the prophecies even in the time when they were first spoken. If such a comparison was designed, the most obvious of these interpretations would be, that the prophecy was more certain proof than was furnished in the mount of transfiguration. But it seems probable that no comparison was intended, and that the thing on which Peter intended to fix the eye was not that the prophecy was a better evidence respecting the advent of the Messiah than other evidences, but that it was a strong proof which demanded their particular attention, as being of a firm and decided character. There can be no doubt that the apostle refers here to what is contained in the Old Testament; for, in Pe2 1:21, he speaks of the prophecy as that which was spoken "in old time, by men that were moved by the Holy Ghost." The point to which the prophecies related, and to which Peter referred, was the great doctrine respecting the coming of the Messiah, embracing perhaps all that pertained to his work, or all that he designed to do by his advent.
They had had one illustrious proof respecting his advent as a glorious Saviour by his transfiguration on the mount; and the apostle here says that the prophecies abounded with truths on these points, and that they ought to give earnest heed to the disclosures which they made, and to compare them diligently with facts as they occurred, that they might be confirmed more and more in the truth. If, however, as the more obvious sense of this passage seems to be, and as many suppose to be the correct interpretation (see Doddridge, in loc., and Professor Stuart, on the Canon of the Old Testament, p. 329), it means that the prophecy was more sure, more steadfast, more to be depended on than even what the three disciples had seen and heard in the mount of transfiguration, this may be regarded as true in the following respects:
(1) The prophecies are numerous, and by their number they furnish a stronger proof than could be afforded by a single manifestation. however clear and glorious.
(2) they were "recorded," and might be the subject of careful comparison with the events as they occurred.
(3) they were written long beforehand, and it could not be urged that the testimony which the prophets bore was owing to any illusion on their minds, or to any agreement among the different writers to impose on the world. Though Peter regarded the testimony which he and James and John bore to the glory of the Saviour, from what they saw on the holy mount, as strong and clear confirmation that he was the Son of God, yet he could not but be aware that it might be suggested by a caviller that they might have agreed to impose on others, or that they might have been dazzled and deceived by some natural phenomenon occurring there. Compare Kuinoel on Mat 17:1, following.
(4) even supposing that there was a miracle in the case, the evidence of the prophecies, embracing many points in the same general subject, and extending through a long series of years, would be more satisfactory than any single miracle whatever. See Doddridge, in loc. The general meaning is, that the fact that he had come as the Messiah was disclosed in the mount by such a manifestation of his glory, and of what he would be, that they who saw it could not doubt it; the same thing the apostle says was more fully shown also in the prophecies, and these prophecies demanded their close and prolonged attention.
Whereunto ye do well that ye take heed - They are worthy of your study, of your close and careful investigation. There is perhaps no study more worthy of the attention of Christians than that of the prophecies.
As unto a light that shineth in a dark place - That is, the prophecies resemble a candle, lamp, or torch, in a dark room, or in an obscure road at night. They make objects distinct which were before unseen; they enable us to behold many things which would be otherwise invisible. The object of the apostle in this representation seems to have been, to state that the prophecies do not give a perfect light, or that they do not remove all obscurity, but that they shed some light on objects which would otherwise be entirely dark, and that the light which they furnished was so valuable that we ought by all means to endeavor to avail ourselves of it. Until the day shall dawn, and we shall see objects by the clear light of the sun, they are to be our guide. A lamp is of great value in a dark night, though it may not disclose objects so clearly as the light of the sun. But it may be a safe and sure guide; and a man who has to travel in dark and dangerous places, does well to "take heed" to his lamp.
Until the day dawn - Until you have the clearer light which shall result from the dawning of the day. The reference here is to the morning light as compared with a lamp; and the meaning is, that we should attend to the light furnished by the prophecies until the truth shall be rendered more distinct by the events as they shall actually be disclosed - until the brighter light which shall be shed on all things by the glory of the second advent of the Saviour, and the clearing up of what is now obscure in the splendors of the heavenly world. The point of comparison is between the necessary obscurity of prophecy, and the clearness of events when they actually occur - a difference like that which is observable in the objects around us when seen by the shining of the lamp and by the light of the sun. The apostle directs the mind onward to a period when all shall be clear - to that glorious time when the Saviour shall return to receive his people to himself in that heaven where all shall be light. Compare Rev 21:23-25; Rev 22:5. Meantime we should avail ourselves of all the light which we have, and should apply ourselves diligently to the study of the prophecies of the Old Testament which are still unfulfilled, and of those in the New Testament which direct the mind onward to brighter and more glorious scenes than this world has yet witnessed. In our darkness they are a cheering lamp to guide our feet, till that illustrious day shall dawn. Compare the notes at Co1 13:9-10.
And the day-star - The morning star - the bright star that at certain periods of the year leads on the day, and which is a pledge that the morning is about to dawn. Compare Rev 2:28; Rev 22:16.
Arise in your hearts - on your hearts; that is, sheds its beams on your hearts. Until you see the indications of that approaching day in which all is light. The period referred to here by the approaching day that is to diffuse this light, is when the Saviour shall return in the full Revelation of his glory - the splendor of his kingdom. Then all will be clear. Until that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, by the predictions of the future glory of his reign. Whether this refers, as some suppose, to his reign on earth, either personally or by the principles of his religion universally pRev_ailing, or, as others suppose, to the brighter Revelations of heaven when he shall come to receive his people to himself, it is equally clear that a brighter time than any that has yet occurred is to dawn on our race, and equally true that we should regard the prophecies, as we do the morning star, as the cheering harbinger of day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: a more: Psa 19:7-9; Isa 8:20, Isa 41:21-23, Isa 41:26; Luk 16:29-31; Joh 5:39; Act 17:11
ye do: Act 15:29; Jam 2:8; Jo3 1:6
a light: Psa 119:105; Pro 6:23; Isa 9:2, Isa 60:1, Isa 60:2; Mat 4:16; Luk 1:78, Luk 1:79; Joh 1:7-9, Joh 5:35, Joh 8:12; Eph 5:7, Eph 5:8
the day: Co2 4:4-6; Jo1 5:10; Rev 2:28, Rev 22:16
Geneva 1599
(11) We have also a more sure word of prophecy; (12) whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day (l) dawn, and the (m) day star arise in your hearts:
(11) The truth of the gospel is by this revealed, in that it agrees wholly with the foretellings of the prophets.
(12) The doctrine of the apostles does not contradict the doctrine of the prophets, for they confirm each other by each others testimonies, but the prophets were like candles which gave light to the blind, until the brightness of the gospel began to shine.
(l) A more full and open knowledge, than was under the shadows of the law.
(m) That clearer doctrine of the gospel.
John Gill
Though this word of prophecy is generally understood of the writings and prophecies of the Old Testament concerning Christ, yet different ways are taken to fix the comparison: some think the sense is, that they are more sure than the cunningly devised fables, 2Pet 1:16 but as these have no certainty nor authority in them, but are entirely to be rejected, the apostle would never put the sacred writings in comparison with them: and it is most clear, that the comparison lies between this word of prophecy, and the testimony of the apostles, who were eye and ear witnesses of the majesty and glory of Christ; but how prophecy should be a surer evidence of Christ, and the Gospel, than such a testimony, is difficult to understand; and is a sense which all agree to reject, by different methods: some think that a comparative is used for a positive, and that the meaning is, that besides the testimony of the apostles, prophecy is a very sure evidence; and this is countenanced by the Syriac version, which renders it, "and we have also a firm", or "true word of prophecy"; to which the Arabic agrees, "and we have a word of prophecy very true": others choose to retain the comparison, and which indeed ought not to be thrown out; but these are divided about it; some are of opinion that it is to be understood of the Jews to whom the apostle writes, and he himself was one, and the sense to be this; not that prophecy in itself was surer than an apostolical testimony, but that it was surer to the Jews, and more valid with them, who had been trained up in, and long used to the prophetic writings; and who had a greater esteem for the prophets of the Old Testament than for the apostles of the New; but it is scarcely credible that the apostle, who had been an eye and ear witness in the holy mount, would put himself in among them, and say, "we have", &c. for whatever prophecy was to them, it could not be surer to him than what he had seen with his eyes, and heard with his ears. Others suppose that the meaning is, that prophecy was "now" surer to the Christians than it was "before", it being confirmed and established by facts and events, and also by miracles, and even by the attestation of this voice heard on the mount, and by the majesty of Christ seen there; but if this had been the sense of the apostle, he would have used these words, "now" and "before"; and besides, this puts the comparison quite out of its place, which manifestly stands between former prophecy, and the present testimony of the apostles: but the truth of the matter is, that this word of prophecy is not to be understood of the prophetic writings of the Old Testament; for though these are the word of God, and do testify of Christ, and are to be taken heed, and attended to, as proofs and evidence of Gospel truths, and are a light to direct and guide in matters both of faith and practice, yet they are not the only light, and are far from being the clearest, and what are only to be attended to; for the Gospel that came by Christ, and is preached by his apostles, and is contained in the writings of the New Testament, is a much clearer light, and at least equally to be attended to: nor are the prophecies of the Old Testament, which particularly relate to Christ, designed; there are many of this kind, which, put together, may very well be called the word of prophecy, and which were to the Jews a light in a dark place, until Christ came in the flesh; and though they are to be attended to, and compared with facts, to show the truth of the divine revelation, yet they are not a surer evidence, nor so sure an evidence, as the evangelical testimony is, which is of facts, and these supported by miracles; for now the dayspring from on high hath visited us, and Christ, the bright and morning star, has appeared: but the word of prophecy, concerning Christ's second coming, is here intended, whether it lies in the words of the prophets of the Old Testament, as in Ps 96:13 or in the words of Christ, Mt 16:27, which latter is most likely. The Ethiopic version understands this of some particular prophecy, and as if the words were a citation of some prophet, rendering the words thus, "and we have a voice more ancient than this of a prophet, saying, ye do well who take heed", &c. Sir Isaac Newton is of opinion, that the apostle refers to the book of the Revelation of St. John, which would not be unlikely, could it be proved that it was then written. Now this prophecy or prediction, concerning Christ's coming again with power and great glory, was a surer evidence of it than what the apostles saw with their eyes, and heard with their ears upon the mount; nothing was surer to them, nor could anything make it surer to them, that he was honoured and glorified, than what they saw and heard: but then this did not so certainly prove that he would hereafter be glorified, or come again in glory. What they saw and heard was a presumptive proof that it "might" be so, and was a confirming pledge and evidence to them that so it "would" be, and was a glorious representation of it; but Christ's prophecy or prediction, that so it "should" be, more strongly ascertained it, since he said it, to whom all things were known from the beginning, and whose counsel shall stand, and not one word of his shall ever fail.
Whereunto ye do well, that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. The prophecy concerning Christ's second coming is as "as a light"; it is a revelation of that which was in the dark, lay hid as a secret and mystery in the heart of God; and which could not be known by men, had it not been foretold by God; and it is made as prophecy in all other cases is, by throwing light, as to this affair, into the mind of him, or them, to whom it is revealed; and is a light to them to whom it is delivered, and which they should attend unto, as to a lamp or torch to guide and direct them; though in some sense it is but a feeble one, and is as a light "that shineth in a dark place"; meaning not the world, which is a place of darkness, ignorance, and error; nor merely the state of the saints in general in this life, who, at most and best, see but through a glass darkly; but has a particular respect to the darkness which attends the saints, concerning the second coming of Christ, and which will especially attend them a little before that time. Prophecy holds out clearly that Christ will come again; that he will come in great glory, in his Father's, and in his own, and in the glory of his angels, and with great power, to raise the dead, and judge mankind; and though it gives hints, that, upon this, the saints shall be with Christ in the air, on earth, and in heaven; and that there will be new heavens, and a new earth; and that the saints shall reign here with Christ a thousand years, after which the Gog and Magog army will attack them without success; yet these are not so clear, as for saints to be agreed in the sense of them; and much more are they in the dark about the time of his coming. Now prophecy is the surest evidence and best light the saints have concerning this matter, "until the day dawn"; not the Gospel day, so much spoken of by the prophets, that had dawned already; rather a more clear knowledge of Christ, and Gospel truths, which will be in the spiritual kingdom and reign of Christ hereafter; or else the latter day glory, at the personal coming of Christ, when the light of the moon shall be as that of the sun, and that of the sun shall be sevenfold as the light of seven days; yea, when there will be no need of sun or moon, but Christ shall be come, and be the light of his people; see Is 30:26 after which will follow the everlasting day of glory, when all darkness will be gone, and saints shall see face to face, and know as they are known:
and the day star arise in your hearts; or "the sun", as the Syriac version renders it; not Christ, the morning star, the dayspring from on high, and the sun of righteousness, who was already risen upon them; nor the grace of God implanted in their hearts, by which they were already called out of darkness, and made light in the Lord; but as the day star is the bringer of light, as the word used signifies, or the forerunner of the day, so it here intends the immediate signs and forerunners of the coming of Christ; which when observed in their hearts, and by their understandings, as being come to pass, they may lift up their heads with joy, because their redemption draws near, Lk 21:28 and so the Ethiopic here renders it, "and redemption, arise for you in your hearts". Now till this time the sure word of prophecy concerning Christ's second coming is to be "taken heed unto", as a lamp, light, and torch, to direct us to it, to encourage us to love it, long for it, and hasten to it: and in so doing we shall "do well"; it will be well for the glory of God and Christ, this being setting our seals to them as true; and well for ourselves to keep up our faith, hope, and expectation of it, unmoved.
John Wesley
And we - St. Peter here speaks in the name of all Christians. Have the word of prophecy - The words of Moses, Isaiah, and all the prophets, are one and the same word, every way consistent with itself. St. Peter does not cite any particular passage, but speaks of their entire testimony. More confirmed - By that display of his glorious majesty. To which word ye do well that ye take heed, as to a lamp which shone in a dark place - Wherein there was neither light nor window. Such anciently was the whole world, except that little spot where this lamp shone. Till the day should dawn - Till the full light of the gospel should break through the darkness. As is the difference between the light of a lamp and that of the day, such is that between the light of the Old Testament and of the New. And the morning star - Jesus Christ, Rev_ 22:16. Arise in your hearts - Be revealed in you.
Robert Jamieson, A. R. Fausset and David Brown
We--all believers.
a more sure--rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp.
whereunto--to which word of prophecy, primarily the Old Testament in Peter's day; but now also in our day the New Testament, which, though brighter than the Old Testament (compare 1Jn 2:8, end), is but a lamp even still as compared with the brightness of the eternal day (compare 2Pet 3:2). Oral teachings and traditions of ministers are to be tested by the written word (Acts 17:11).
dark--The Greek implies squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "dry places" Lk 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth.
dawn--bursting through the darkness.
day star--Greek, the morning star," as Rev_ 22:16. The Lord Jesus.
in your hearts--Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in the heart, the means to which is prayerfully giving heed to the word. This is associated with the coming of the day of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspeakable glory and felt presence, until He shall come (Mal 4:2). Is 66:14-15, "When you see this, your heart shall rejoice . . . For, behold, the Lord will come." However, TREGELLES' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.
1:201:20: Բայց նախ՝ այսմ գիտակ լինիջիք. զի ամենայն մարգարէութիւն իւրոց գրոց լուծումն ո՛չ ունի[3088]։ [3088] ՚Ի լուս՛՛. Լուծումն ոչ լինի. համաձայն ոմանց ՚ի բնաբ՛՛։
20 Բայց նախ այս բանն իմացէ՛ք, որ Գրքերի ամէն մի մարգարէութիւն իր յատուկ մեկնութիւնը չունի,
20 Բայց առաջ ասիկա գիտցէք, թէ գրքերուն բոլոր մարգարէութիւնը իր յատուկ մեկնութիւնը չունի։
Բայց նախ այսմ գիտակ լինիջիք, զի ամենայն մարգարէութիւն իւրոց գրոց լուծումն ոչ ունի:

1:20: Բայց նախ՝ այսմ գիտակ լինիջիք. զի ամենայն մարգարէութիւն իւրոց գրոց լուծումն ո՛չ ունի[3088]։
[3088] ՚Ի լուս՛՛. Լուծումն ոչ լինի. համաձայն ոմանց ՚ի բնաբ՛՛։
20 Բայց նախ այս բանն իմացէ՛ք, որ Գրքերի ամէն մի մարգարէութիւն իր յատուկ մեկնութիւնը չունի,
20 Բայց առաջ ասիկա գիտցէք, թէ գրքերուն բոլոր մարգարէութիւնը իր յատուկ մեկնութիւնը չունի։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: зная прежде всего то, что никакого пророчества в Писании нельзя разрешить самому собою.
1:20  τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται·
1:20. τοῦτο (to-the-one-this) πρῶτον (to-most-before) γινώσκοντες ( acquainting ) ὅτι (to-which-a-one) πᾶσα (all) προφητεία (a-declaring-before-of) γραφῆς (of-a-scribing) ἰδίας (of-private-belonged) ἐπιλύσεως (of-a-loosing-upon) οὐ (not) γίνεται , ( it-becometh )
1:20. hoc primum intellegentes quod omnis prophetia scripturae propria interpretatione non fitUnderstanding this first: That no prophecy of scripture is made by private interpretation.
20. knowing this first, that no prophecy of scripture is of private interpretation.
1:20. Understand this first: that every prophecy of Scripture does not result from one’s own interpretation.
1:20. Knowing this first, that no prophecy of the scripture is of any private interpretation.
Knowing this first, that no prophecy of the scripture is of any private interpretation:

20: зная прежде всего то, что никакого пророчества в Писании нельзя разрешить самому собою.
1:20  τοῦτο πρῶτον γινώσκοντες, ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται·
1:20. hoc primum intellegentes quod omnis prophetia scripturae propria interpretatione non fit
Understanding this first: That no prophecy of scripture is made by private interpretation.
1:20. Understand this first: that every prophecy of Scripture does not result from one’s own interpretation.
1:20. Knowing this first, that no prophecy of the scripture is of any private interpretation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet's own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind.
Albert Barnes: Notes on the Bible - 1834
1:20: Knowing this first - Bearing this steadily in mind as a primary and most important truth.
That no prophecy of the Scripture - No prophecy contained in the inspired records. The word "scripture" here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear on a particular class of the prophecies.
Is of any private interpretation - The expression here used (ἰδίας ἐπιλύσεως idias epiluseō s) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament; and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavoring to ascertain the true sense of the passage, that some have held that it teaches that no prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that "no prophecy is of self-interpretation," (Horsley;) others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mystical sense which cannot be learned from the prophecies themselves, but is to be perceived by a special power of insight imparted by the Holy Spirit, enabling men to understand their recondite mysteries.
It would be easy to show that some of these opinions are absurd, and that none of them are sustained by the fair interpretation of the language used, and by the drift of the passage. The more correct interpretation, as it seems to me, is that which supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this the passage may be explained, "knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets, that what they communicated "was not of their own disclosure;" that is, was not Rev_ealed or originated by them." That this is the correct interpretation will be apparent from the following considerations:
(1) It accords with the design of the apostle, which is to produce an impressive sense of the importance and value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin.
(2) this interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connection with which that verse will have any force. In that verse Pe2 1:21, a reason is given for what is said here: "For (γὰρ gar) the prophecy came not in old time "by the will of man,"" etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to say that what they communicated was not originated by themselves; that it was of a higher than human origin; that the prophets spake "as they were moved by the Holy Ghost." This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that "they were moved by the Holy Ghost" be a reason for studying them, if the meaning here is that the prophets could not understand their own language, or that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc.? If the prophecies were of Divine origin, then "that" was a good reason why they should be approached with Rev_erence, and should be profoundly studied.
(3) this interpretation accords as well, to say the least, with the fair meaning of the language employed, as either of the other opinions proposed. The word rendered "interpretation" (ἐπίλυσις epilusis) occurs nowhere else in the New Testament. It properly means "solution" (Robinson's Lexicon), "disclosure," (Prof. Stuart on the Old Testament, p. 328,) "making free (Passow,)" with the notion that what is thus released or loosed was before bound, entangled obscure. The verb from which this word is derived (ἐπιλύω epiluō) means, "to let loose upon," as dogs upon a hare, (Xen. Mem. 7, 8; ib 9, 10;) to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc. - Passow. It is twice used in the New Testament. Mar 4:34, "he expounded all things to his disciples"; Act 19:39, "It shall be determined in a lawful assembly."
The verb would be applicable to loosing anything which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us, would mean the disclosure of what was before bound, or retained, or unknown; either what had never been communicated at all, or what had been communicated obscurely; and the idea is, "no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves." It is not a thing of their own, or a private matter originating with themselves, but it is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin; and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any mare than the fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage cannot be adduced by the Papists to prove that the people at large should not have free access to the word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any "principle" of which such a use can be made; for:
(1) Whatever it means, it is confined to "prophecy;" it does not embrace the whole Bible.
(2) whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution, but it does not state that it is the duty of the church to pRev_ent any private explanation or opinion even of the prophecies.
(3) it says nothing about "the church" as empowered to give a public or authorized interpretation of the prophecies. There is not a hint, or an intimation of any kind, that the church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that any class of people is not to have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound Rev_erence, as having a higher than any human origin, not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by one class of men. The fact that it discloses truths which the human mind could not of itself have originated, is a good reason for studying it with diligence and with prayer - not for supposing that it is unlawful for us to attempt to understand it; a good reason for Rev_erence and veneration for it - not for sanctified neglect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Knowing: Pe2 3:3; Rom 6:6, Rom 13:11; Ti1 1:9; Jam 1:3
that: Rom 12:6
Geneva 1599
(13) Knowing this first, that no prophecy of the (n) scripture is of any (o) private interpretation.
(13) The prophets are to be read, but so that we ask of God the gift of interpretation, for he who is the author of the writings of the prophets, is also the interpreter of them.
(n) He joins the Scripture and prophecy together, to distinguish true prophecies from false.
(o) For all interpretation comes from God.
John Gill
Knowing this first,.... Especially, and in the first place, this is to be known, observed, and considered;
that no prophecy of the Scripture, that is contained in Scripture, be it what it will,
is of any private interpretation: not that this is levelled against the right of private judgment of Scripture; or to be understood as if a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself, by virtue of the unction which teacheth all things; and who, as a spiritual man, judgeth all things; otherwise, why are such commended as doing well, by taking heed to prophecy, in the preceding verse, and this given as a reason to encourage them to it? the words may be rendered, "of one's own interpretation"; that is, such as a natural man forms of himself, by the mere force of natural parts and wisdom, without the assistance of the Spirit of God; and which is done without comparing spiritual things with spiritual; and which is not agreeably to the Scripture, to the analogy of faith, and mind of Christ; though rather this phrase should be rendered, "no prophecy of the Scripture is of a man's own impulse", invention, or composition; is not human, but purely divine: and this sense carries in it a reason why the sure word of prophecy, concerning the second coming of Christ, should be taken heed to, and made use of as a light, till he does come; because as no Scripture prophecy, so not that, is a contrivance of man's, his own project and device, and what his own spirit prompts and impels him to, but what is made by the dictates and impulse of the Spirit of God; for whatever may be said of human predictions, or the false prophecies of lying men, who deliver them out how and when they please, nothing of this kind can be said of any Scripture prophecy, nor of this concerning the second coming of Christ; and this sense the following words require.
John Wesley
Ye do well, as knowing this, that no scripture prophecy is of private interpretation - It is not any man's own word. It is God, not the prophet himself, who thereby interprets things till then unknown.
Robert Jamieson, A. R. Fausset and David Brown
"Forasmuch as ye know this" (1Pet 1:18).
first--the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of.
is--Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as 1Pet 1:10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men . . . spake (and afterwards wrote) . . . moved by the Holy Ghost": a reason why ye should "give" all "heed" to it. The parallelism to 2Pet 1:16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by (human) wisdom," contrasted with "we were eye-witnesses of His majesty," as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of "the Holy Ghost" by whom they were "moved." "Private" is explained, 2Pet 1:21, "by the will of man" (namely, the individual writer). In a secondary sense the text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its readers (any more than by its writers) by their mere private human powers, but by the teaching of the Holy Ghost (Jn 16:14). "He who is the author of Scripture is its supreme interpreter" [GERHARD]. ALFORD translates, "springs not out of human interpretation," that is, is not a prognostication made by a man knowing what he means when he utters it, but," &c. (Jn 11:49-52). Rightly: except that the verb is rather, doth become, or prove to be. It not being of private interpretation, you must "give heed" to it, looking for the Spirit's illumination "in your hearts" (compare Note, see on 2Pet 1:19).
1:211:21: Քանզի ո՛չ եթէ ըստ կամաց մարդկան տուաւ մարգարէութիւն երբեք, այլ ՚ի Հոգւոյն Սրբոյ կրեալք՝ խօսեցան մարդիկ յԱստուծոյ[3089]։[3089] Ոմանք. Ըստ մարդկան մտաց տուան մարգարէութիւնք երբէք... կրեալ խօսեցան։
21 քանի որ մարգարէութիւնը ոչ թէ ըստ մարդկանց կամքի տրուեց երբեւէ, այլ Սուրբ Հոգուց մղուած է, որ խօսեցին Աստծու սուրբ մարդիկ:
21 Վասն զի մարգարէութիւն մը երբեք մարդոց կամքին պէս չտրուեցաւ, հապա Աստուծոյ սուրբ մարդիկը Սուրբ Հոգիէն շարժուած՝ խօսեցան։
Քանզի ոչ եթէ ըստ կամաց մարդկան տուաւ մարգարէութիւն երբեք, այլ ի Հոգւոյն Սրբոյ կրեալք` խօսեցան [7]մարդիկ յԱստուծոյ:

1:21: Քանզի ո՛չ եթէ ըստ կամաց մարդկան տուաւ մարգարէութիւն երբեք, այլ ՚ի Հոգւոյն Սրբոյ կրեալք՝ խօսեցան մարդիկ յԱստուծոյ[3089]։
[3089] Ոմանք. Ըստ մարդկան մտաց տուան մարգարէութիւնք երբէք... կրեալ խօսեցան։
21 քանի որ մարգարէութիւնը ոչ թէ ըստ մարդկանց կամքի տրուեց երբեւէ, այլ Սուրբ Հոգուց մղուած է, որ խօսեցին Աստծու սուրբ մարդիկ:
21 Վասն զի մարգարէութիւն մը երբեք մարդոց կամքին պէս չտրուեցաւ, հապա Աստուծոյ սուրբ մարդիկը Սուրբ Հոգիէն շարժուած՝ խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Ибо никогда пророчество не было произносимо по воле человеческой, но изрекали его святые Божии человеки, будучи движимы Духом Святым.
1:21  οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι.
1:21. οὐ (not) γὰρ (therefore) θελήματι (unto-a-determining-to) ἀνθρώπου (of-a-mankind) ἠνέχθη (it-was-beared) προφητεία (a-declaring-before-of) ποτέ, (whither-also,"ἀλλὰ (other) ὑπὸ (under) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) φερόμενοι ( being-beared ) ἐλάλησαν (they-spoke-unto) ἀπὸ (off) θεοῦ (of-a-Deity,"ἄνθρωποι. (mankinds)
1:21. non enim voluntate humana adlata est aliquando prophetia sed Spiritu Sancto inspirati locuti sunt sancti Dei hominesFor prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost.
21. For no prophecy ever came by the will of man: but men spake from God, being moved by the Holy Ghost.
1:21. For prophecy was not conveyed by human will at any time. Instead, holy men were speaking about God while inspired by the Holy Spirit.
1:21. For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.
For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost:

21: Ибо никогда пророчество не было произносимо по воле человеческой, но изрекали его святые Божии человеки, будучи движимы Духом Святым.
1:21  οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι.
1:21. non enim voluntate humana adlata est aliquando prophetia sed Spiritu Sancto inspirati locuti sunt sancti Dei homines
For prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost.
1:21. For prophecy was not conveyed by human will at any time. Instead, holy men were speaking about God while inspired by the Holy Spirit.
1:21. For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.
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Adam Clarke: Commentary on the Bible - 1831
1:21: For the prophecy came not in old time - That is, in any former time, by the will of man - by a man's own searching, conjecture, or calculation; but holy men of God - persons separated from the world, and devoted to God's service, spake, moved by the Holy Ghost. So far were they from inventing these prophetic declarations concerning Christ, or any future event, that they were φερομενοι, carried away, out of themselves and out of the whole region, as it were, of human knowledge and conjecture, by the Holy Ghost, who, without their knowing any thing of the matter, dictated to them what to speak, and what to write; and so far above their knowledge were the words of the prophecy, that they did not even know the intent of those words, but searched what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. See Pe1 1:11, Pe1 1:12, and the notes there.
1. As the writer of this epistle asserts that he was on the holy mount with Christ when he was transfigured, he must be either Peter, James, or John, for there was no other person present on that occasion except Moses and Elijah, in their glorious bodies. The epistle was never attributed to James nor John; but the uninterrupted current, where its Divine inspiration was granted, gave it to Peter alone. See the preface.
2. It is not unfrequent for the writers of the New Testament to draw a comparison between the Mosaic and Christian dispensations; and the comparison generally shows that, glorious as the former was, it had no glory in comparison of the glory that excelleth. St. Peter seems to touch here on the same point; the Mosaic dispensation, with all the light of prophecy by which it was illustrated, was only as a lamp shining in a dark place. There is a propriety and delicacy in this image that are not generally noticed: a lamp in the dark gives but a very small portion of light, and only to those who are very near to it; yet it always gives light enough to make itself visible, even at a great distance; though it enlightens not the space between it and the beholder, it is still literally the lamp shining in a dark place. Such was the Mosaic dispensation; it gave a little light to the Jews, but shone not to the Gentile world, any farther than to make itself visible. This is compared with the Gospel under the emblem of daybreak, and the rising of the sun. When the sun is even eighteen degrees below the horizon daybreak commences, as the rays of light begin then to diffuse themselves in our atmosphere, by which they are reflected upon the earth. By this means a whole hemisphere is enlightened, though but in a partial degree; yet this increasing every moment, as the sun approaches the horizon, prepares for the full manifestation of his resplendent orb: so the ministry of John Baptist, and the initiatory ministry of Christ himself, prepared the primitive believers for his full manifestation on the day of pentecost and afterwards. Here the sun rose in his strength, bringing light, heat, and life to all the inhabitants of the earth. So far, then, as a lantern carried in a dark night differs from and is inferior to the beneficial effects of daybreak, and the full light and heat of a meridian sun; so far was the Mosaic dispensation, in its beneficial effects, inferior to the Christian dispensation.
3. Perhaps there is scarcely any point of view in which we can consider prophecy which is so satisfactory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the Divine Spirit, and after ages were alone to discover the object of the prophecy; and the fulfillment was to be the absolute proof that the prediction was of God, and that it was of no private invention - no discovery made by human sagacity and wisdom, but by the especial revelation of the all-wise God. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally so in those yet to be fulfilled; the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event.
Albert Barnes: Notes on the Bible - 1834
1:21: For the prophecy came not in old time - Margin, or, "at any." The Greek word (ποτὲ pote) will bear either construction. It would be true in either sense, but the reference is particularly to the recorded prophecies in the Old Testament. What was true of them, however, is true of all prophecy, that it is not by the will of man. The word "prophecy" here is without the article, meaning prophecy in general - all that is prophetic in the Old Testament; or, in a more general sense still, all that the prophets taught, whether relating to future events or not.
By the will of man - It was not of human origin; not discovered by the human mind. The word "will," here seems to be used in the sense of "prompting" or "suggestion;" men did not speak by their own suggestion, but as truth was brought to them by God.
But holy men of God - Pious men commissioned by God, or employed by him as his messengers to mankind.
Spake as they were moved by the Holy Ghost - Compare Ti2 3:16. The Greek phrase here (ὑπὸ Πνεύματος Ἁγίου φερόμενος hupo Pneumatos Hagiou pheromenos) means "borne along, moved, influenced" by the Holy Ghost. The idea is, that in what they spake they were "carried along" by an influence from above. They moved in the case only as they were moved; they spake only as the influence of the Holy Ghost was upon them. They were no more self-moved than a vessel at sea is that is impelled by the wind; and as the progress made by the vessel is to be measured by the impulse bearing upon it, so the statements made by the prophets are to be traced to the impulse which bore upon their minds. They were not, indeed, in all respects like such a vessel, but only in regard to the fact that all they said as prophets was to be traced to the foreign influence that bore upon their minds.
There could not be, therefore, a more decided declaration than this in proof that the prophets were inspired. If the authority of Peter is admitted, his positive and explicit assertion settles the question. if this be so, also, then the point with reference to which he makes this observation is abundantly confirmed, that the prophecies demand our earnest attention, and that we should give all the heed to them which we would to a light or lamp when traveling in a dangerous way, and in a dark night. In a still more general sense, the remark here made may also be applied to the whole of the Scriptures. We are in a dark world. We see few things clearly; and all around us, on a thousand questions, there is the obscurity of midnight. By nature there is nothing to cast light on those questions, and we are perplexed, bewildered, embarrassed. The Bible is given to us to shed light on our way.
It is the only light which we have respecting the future, and though it does not give all the information which we might desire in regard to what is to come, yet it gives us sufficient light to guide us to heaven. It teaches us what it is necessary to know about God, about our duty, and about the way of salvation, in order to conduct us safely; and no one who has committed himself to its direction, has been suffered to wander finally away from the paths of salvation. It is, therefore, a duty to attend to the instructions which the Bible imparts, and to commit ourselves to its holy guidance in our journey to a better world: for soon, if we are faithful to its teachings, the light of eternity will dawn upon us, and there, amidst its cloudless splendor, we shall see as we are seen, and know as we are known; then we shall "need no candle, neither light of the sun; for the Lord God shall give us light, and we shall reign foRev_er and ever." Compare Rev 21:22-24; Rev 22:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: the prophecy: Luk 1:70; Ti2 3:16; Pe1 1:11
in old time: or, at any time holy, Deu 33:1; Jos 14:6; Kg1 13:1, Kg1 17:18, Kg1 17:24; Kg2 4:7, Kg2 4:9, Kg2 4:22, Kg2 6:10, Kg2 6:15; Ch1 23:14; Ch2 8:14
spake: Num 16:28; Sa2 23:2; Mic 3:7; Luk 1:70; Ti2 3:15-17; Pe1 1:11; Rev 19:10
by the Holy: Mar 12:36; Act 1:16, Act 3:18, Act 28:25; Heb 3:7, Heb 9:8, Heb 10:15
Geneva 1599
For the prophecy came not in old time by the will of man: but (p) holy men of God spake [as they were] (q) moved by the Holy Ghost.
(p) The godly interpreters and messengers.
(q) Inspired by God: their actions were in very good order, and not as the actions of the profane soothsayers, and foretellers of things to come.
John Gill
For the prophecy,.... The whole Scripture, all the prophetic writings; so the Jews call the Scriptures "the prophecy" (g), by way of eminence, and from the subject matter of the sacred word:
came not in old time by the will of man; was not brought into the world at first, or in any period of time, as and when man would, according to his pleasure, and as he thought fit: neither Moses, nor David, nor Isaiah, nor Jeremiah, nor Ezekiel, nor Daniel, nor any other of the prophets, prophesied when they pleased, but when it was the will of God they should; they were stirred up to prophesy, not by any human impulse, but by a divine influence: with this agrees what R. Sangari says,
"that the speech of the prophets, when the Holy Spirit clothed them, in all their words was directed by a divine influence, and the prophet could not speak in the choice of his own words,''
or according to his will:
but holy men of God; such as he sanctified by his Spirit, and separated from the rest of men to such peculiar service; and whom he employed as public ministers of his word: for so this phrase "men", or "man of God", often signifies, 1Kings 2:27.
spake, as they were moved by the Holy Ghost; who illuminated their minds, gave them a knowledge of divine things, and a foresight of future ones; dictated to them what they should say or write; and moved upon them strongly, and by a secret and powerful impulse stirred them up to deliver what they did, in the name and fear of God: which shows the authority of the Scriptures, that they are the word of God, and not of men; and as such should be attended to, and received with all affection and reverence; and that the Spirit is the best interpreter of them, who first dictated them; and that they are to be the rule of our faith and practice; nor are we to expect any other, until the second coming of Christ.
(g) R. Eliahu in Adderet apud Trigland. de Sect Karaeorum, c. 10. p. 153.
John Wesley
For prophecy came not of old by the will of man - Of any mere man whatever. But the holy men of God - Devoted to him, and set apart by him for that purpose, spake and wrote. Being moved - Literally, carried. They were purely passive therein.
Robert Jamieson, A. R. Fausset and David Brown
came not in old time--rather, "was never at any time borne" (to us).
by the will of man--alone. Jer 23:26, "prophets of the deceit of their own heart." Compare 2Pet 3:5, "willingly."
holy--One oldest manuscript has, "men FROM God": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit.
moved--Greek, "borne" (along) as by a mighty wind: Acts 2:2, "rushing (the same Greek) wind": rapt out of themselves: still not in fanatical excitement (1Cor 14:32). The Hebrew "nabi," "prophet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but God's "Man of the Spirit" (Hos 9:7, Margin). "Thou testifiedst by Thy Spirit in Thy prophets." "Seer," on the other hand, refers to the mode of receiving the communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (2Pet 3:2).