II PETER 1 1-4 COMMETARYEDITED BY GLE

PEASE

1 Simon Peter, a servant and apostle of Jesus Christ,To those who through the righteousness of our God and Savior Jesus Christ have received a faith as precious as ours:

BARES, "Simon Peter -Margin, Symeon. The name is written either

Simon or Simeon - Simn or Sumen. Either word properly

means hearing; and perhaps, like other names, was at first significant. The first epistle 1Pe_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, 1Pe_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 endikaiosun, in the righteousness, etc., which

makes the righteousness the object of faith. We cannot but regard the authors 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 apostles 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.

CLARKE, "Simon Peter - Symeon, , 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 , 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 Masters 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 - 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 $, 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 , Lord, instead of , God,

as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach.

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 Act_15:14 a name common with the Jews; the latter is what was given him by Christ at his conversion, Joh_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.

HERY, "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, Psa_116:16. The service of Christ is the way to the highest honour, Joh_12:26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev_1:6. 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 servantis 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_1:1), 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 (Mat_22:14), 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_55:1) 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_3:18. 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, Act_13:39. 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.

JAMISO, "2Pe_1:1-21. 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.

Simon the Greek form: in oldest manuscripts, Symeon (Hebrew, that is, hearing), as in Act_15:14. His mention of his original name accords with the design of this Second Epistle, which is to warn against the coming false teachers, by setting forth the true knowledge" of Christ on the testimony of the original apostolic eye-witnesses like himself. This was not required in the First Epistle.servant slave: so Paul, Rom_1:1.to them, etc. He addresses a wider range of readers (all believers) than in the First Epistle, 2Pe_1:1, but means to include especially those addressed in the First Epistle, as 2Pe_3:1 proves.obtained by grace. Applied by Peter to the receiving of the apostleship, literally, by allotment: as the Greek is, Luk_1:9; Joh_19:24. They did not acquire it for themselves; the divine election is as independent of mans 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 Savior. The common salvation ... the faith once delivered unto the saints (Jud_1:3).

with us apostles and eye-witnesses (2Pe_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) Savior. Peter, confirming Pauls testimony to the same churches, adopts Pauls inspired phraseology. The Gospel plan sets forth Gods righteousness, which is Christs 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 Savior; compare Isa_45:21, a just God and a Savior.

COKE, ". Through the righteousness of God, and our Saviour Jesus Christ Through the

righteousness of our God and Saviour Jesus Christthrough which, sinful as we are, if

we believe, we obtain acceptance with the Fathereven through that atonement which

our Divine Redeemer has made for the justification of all that yield to be saved by grace.

The order of the original words justifies the translation which I have given above. It is

observable, that the order in the next verse is different, and determines it to the translation

there used.

BARCLAY, "THE MAN WHO OPENED DOORS (2 Peter 1:1)

1:1 Symeon Peter, a servant and apostle of Jesus Christ, writes this letter to those to whom there has been allotted a faith equal in honour and privilege with our own, through the impartial justice of our God and Saviour Jesus Christ.

The letter opens with a very subtle and beautiful allusion for those who have eyes to see it and knowledge enough of the New Testament to grasp it. Peter writes to "those to whom there has been allotted a faith equal in honour and privilege with our own" and he calls himself Symeon Peter. Who were these people? There can really be only one answer to that. They must once have been Gentiles in contradistinction to the Jews who were uniquely the chosen people of God. Those who had once been no people are now the chosen people of God (1 Peter 2:10); those who were once aliens and strangers to the commonwealth of Israel, and who were once far off, have been brought nigh (Ephesians 2:11-13).

Peter puts this very vividly, using a word which would at once strike an answering chord in the minds of those who heard it. Their faith is equal in honour and privilege. The Greek is isotimos (Greek #2472); isos (Greek #2470) means "equal" and time (Greek #5092) means "honour." This word was particularly used in connection with foreigners who were given equal citizenship in a city with the natives. Josephus, for instance, says that in Antioch the Jews were made isotimoi (Greek #2472), equal in honour and privilege, with the Macedonians and the Greeks who lived there. So Peter addresses his letter to those who had once been despised Gentiles but who had been given equal rights of citizenship with the Jews and even with the apostles themselves in the kingdom of God.

Two things have to be noted about this great privilege which had been extended to the Gentiles. (a) It had been allotted to them. That is to say, they had not earned it; it had fallen to them through no merit of their own, as some prize falls to a man by lot. In other words, their new citizenship was all of grace. (b) It came to them through the impartial justice of their God and Saviour Jesus Christ. It came to them because with God there is no "most favoured nation clause"; his grace and favour go out impartially to every nation upon earth.

What has this to do with the name Symeon, by which Peter is here called? In the New Testament, he is most often called Peter; he is fairly often called Simon, which was, indeed, his original name before Jesus gave him the name of Cephas or Peter (John 1:41-42); but only once in the rest of the New Testament is he called Simeon. It is in the story of that Council of Jerusalem in Acts 15:1-41 which

decided that the door of the Church should be opened wide to the Gentiles. There James says, "Symeon has related how God first visited the Gentiles, to take out of them a people for his name" (Acts 15:14). In this letter which begins with greetings to the Gentiles who have been granted by the grace of God privileges of equal citizenship in the kingdom with the Jews and with the apostles Peter is called by the name of Symeon; and the only other time he is called by that name is when he is the principal instrument whereby that privilege is granted.

Symeon has in it the memory that Peter is the man who opened doors. He opened the doors to Cornelius, the Gentile centurion (Acts 10:1-48 ); his great authority was thrown on the side of the open door at the Council of Jerusalem (Acts 15:1-41 ).

THE GLORIOUS SERVITUDE (2 Peter 1:1 continued)Peter calls himself the servant of Jesus Christ. The word is doulos (Greek #1401) which really means slave. Strange as it may seem, here is a title, apparently one of humiliation, which the greatest of men took as a title of greatest honour. Moses the great leader and lawgiver was the doulos (Greek #1401) of God (Deuteronomy 34:5; Psalms 105:26; Malachi 4:4). Joshua the great commander was the doulos (Greek #1401) of God (Joshua 24:29). David the greatest of the kings was the doulos (Greek #1401) of God (2 Samuel 3:18; Psalms 78:70). In the New Testament Paul is the doulos (Greek #1401) of Jesus Christ (Romans 1:1; Philippians 1:1; Titus 1:1), a title which James (James 1:1), and Jude (Jd 1 ) both proudly claim. In the Old Testament the prophets are the douloi (Greek #1401) of God (Amos 3:7; Isaiah 20:3). And in the New Testament the Christian man frequently is Christ's doulos (Greek #1401) (Acts 2:18; 1 Corinthians 7:22; Ephesians 6:6; Colossians 4:12; 2 Timothy 2:24). There is deep meaning here.

(i) To call the Christian the doulos (Greek #1401) of God means that he is inalienably possessed by God. In the ancient world a master possessed his slaves in the same sense as he possessed his tools. A servant can change his master; but a slave cannot. The Christian inalienably belongs to God.

(ii) To call the Christian the doulos (Greek #1401) of God means that he is unqualifiedly at the disposal of God. In the ancient world the master could do what he liked with his slave; he had even the power of life and death over him. The Christian has no rights of his own, for all his rights are surrendered to God.

(iii) To call the Christian the doulos (Greek #1401) of God means that he owes an unquestioning obedience to God. A master's command was a slave's only law in ancient times. In any situation the Christian has but one question to ask: "Lord, what will you have me do?" The command of God is his only law.

(iv) To call the Christian the doulos (Greek #1401) of God means that he must be constantly in the service of God. In the ancient world the slave had literally no

time of his own, no holidays, no leisure. All his time belonged to his master. The Christian cannot, either deliberately or unconsciously, compartmentalize life into the time and activities which belong to God, and the time and activities in which he does what he likes. The Christian is necessarily the man every moment of whose time is spent in the service of God.

We note one further point. Peter speaks of the impartial justice of our God and Saviour Jesus Christ. The King James Version translates, "the righteousness of God and our Saviour Jesus Christ," as if this referred to two persons, God and Jesus; but, as Moffatt and the Revised Standard Version both show, in the Greek there is only one person involved and the phrase is correctly rendered our God and Saviour Jesus Christ. Its great interest is that it does what the New Testament very, very seldom does. It calls Jesus God. The only real parallel to this is the adoring cry of Thomas: "My Lord and my God." (John 20:28). This is not a matter to argue about; it is not even a matter of theology; for Peter and Thomas to call Jesus God was not a matter of theology but an outrush of adoration. It was simply that they felt human terms could not contain this person they knew as Lord.

CALVI, "1.Simon Peter. Prayer takes the first place at the beginning of this Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude, lest they should forget what great benefits they had already received from God's hand. Why he called himself the servant and an apostle of Jesus Christ, we have elsewhere stated, even because no one is to be heard in the Church, except he speaks as from the mouth of Christ. But the word servant has a more general meaning, because it includes all the ministers of Christ, who sustain any public office in the Church. There was in the apostleship a higher rank of honor. He then intimates, that he was not one from the rank of ministers, but was made by the Lord an apostle, and therefore superior to them. (144)

Like precious faith. This is a commendation of the grace which God had indiscriminately shewed to all his elect people; for it was no common gift, that they had all been called to one and the same faith, since faith is the special and chief good of man. But he calls it like or equallyprecious, not that it is equal in all, but because all possess by faith the same Christ with his righteousness, and the same salvation. Though then the measure is different, that does not prevent the knowledge of God from being common to all, and the fruit which proceeds from it. Thus we have a real fellowship of faith with Peter and the Apostles.

He adds, through the righteousness of God, in order that they might know that they did not obtain faith through their own efforts or strength, but through God's favor alone. For these things stand opposed the one to the other, the righteousness of God (in the sense in which it is taken here) and the merit of man. For the efficient cause of faith is called God's righteousness for this reason, because no one is capable of conferring it on himself. So the righteousness that is to be understood, is not that which remains in God, but that which he imparts to men, as in Romans 3:22.

Besides, he ascribes this righteousness in common to God and to Christ, because it flows from God, and through Christ it flows down to us. (145)

COFFMA, "The keynote of this whole epistle is knowledge (2 Peter 1:2,3,5,6,8; 2 Peter 2:20,21; and 2 Peter 3:18); but it is a very special kind of knowledge which is meant. The Greek word is [@epignosis], that is, precise and correct knowledge.[1] It is the real or genuine knowledge, founded upon the word of God, not the knowledge that is falsely so-called.

This chapter, after the signature, greeting and salutation (2 Peter 1:1), gives the basis, and in a sense, the nature and location of this saving knowledge, contained in the exceeding great and precious promises (2 Peter 1:2-4), the growth of the Christian in this true knowledge (2 Peter 1:5-11), a mention of Peter's concern for the perpetuation of this priceless knowledge (2 Peter 1:12-15), and the inerrancy of the sources of this wonderful saving knowledge (2 Peter 1:16-21).

EDOTE:

[1] Stephen W. Payne, Wycliffe Bible Commentary, ew Testament (Chicago: Moody Press, 1971), p. 990.

Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in righteousness of our God and the Saviour Jesus Christ: (2 Peter 1:1)

Simon Peter ... This inclusion of Peter's original name, along with the one the Lord had given him is significant. "If a forger had been writing in Peter's name, he would have begun almost certainly by copying Peter's name from the first epistle,"[2] where it reads simply, "Peter, an apostle of Jesus Christ." Why did Peter use this double name? Barnett thought it was due to "Peter's resumption in his old age of the name familiar to his youth"[3] and besides this, there is the additional factor of the entire epistle having been written in the full contemplation of impending death.

A servant ... The Greek word behind this is [@doulos],[4] the same word also used by Paul in Romans 1:1; Philippians 1:1; Titus 1:1, etc. It means slave, but due to the sinister connotations of that word, it is better rendered servant, as here. It is quite revealing that, despite the Greeks having two words for slave, the apostles always used [@doulos]. The other word ([@andrapoden]) means persons captured in war and sold as slaves; but [@doulos] means one born into slavery.[5] It was by virtue of the new birth that the apostles, and all Christians, became slaves of Christ.

And apostle of Jesus Christ ... This is the highest title that Peter claimed, the highest that he could have claimed, and it has reference to his official status as a representative of Christ fully endowed with plenary authority.

To them that have obtained a like precious faith with us ... The word "obtained" here means properly to "obtain by lot, as in Luke 1:9."[6] This word is rare in the

ew Testament but does occur in Peter's speech (Acts 1:17). The word for "like precious" is found only here in the ew Testament, but strongly suggests 1 Peter 1:7; and, as Caffin said, "shows a correspondence with that epistle."[7] There are many other such close resemblances in this epistle with the first and with Peter's speeches in Acts, affording strong evidence of its Petrine authorship. The meaning of the whole clause is, "Those who, whether Jews or Gentiles, held a faith like that held by Peter,"[8] in short, all true Christians.

In the righteousness of our God and the Saviour Jesus Christ ... This is none other than the "righteousness of God in Christ (Romans 3:22), meaning the perfect faith and perfect obedience of the Son of God, which are in fact the sum total of all the righteousness ever achieved upon earth. All of the apostles, as well as all Christians, were saved by the righteousness of God in Christ; and it is available only "in him." As David H. Wheaton noted, "Though an apostle, he is still a sinner in need of the righteousness of ... Jesus Christ, as much as the newest convert."[9]

Of our God and the Saviour Jesus Christ ... The ASV is obviously wrong in this rendition, for it should read, "Our God and Saviour Jesus Christ," as in other versions. There are at least a dozen examples in the Greek ew Testament of the title "God" being ascribed to Jesus Christ, as in Hebrews 1:8, etc. For a list of these, see in my Commentary on Hebrews, p. 31. The words of Jesus Christ himself demand our understanding of him as a member of the Godhead. His promises of eternal life, of raising the dead, of judging all people, of being with his church to the end of the world, and countless others, have no meaning whatever apart from his oneness with the Father in heaven. It is a gross mistake to suppose that the Christians initiated this conception in response to the blasphemous titles flaunted from the imperial throne by the worst of men. It is true that they did extol and flaunt this title of their blessed Lord Jesus Christ; but it was not one they invented; it was one they had learned from him.

[2] William G. Moorehead, International Standard Bible Encyclopedia (Chicago: The Howard-Severance Company, 1915), p. 2356.

[3] Albert E. Barnett, The Interpreter's Bible, Vol. XII (ew York and ashville: Abingdon Press, 1957), p. 167.

[4] Eldon R. Fuhrman, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 320.

[5] Kenneth S. Wuest, Word Studies from the Greek ew Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), p. 181.

[6] B. C. Caffin, The Pulpit Commentary, Vol. 22,2Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 1.

[7] Ibid.

[8] James William Russell, Compact Commentary on the ew Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 590.

[9] David H. Wheaton, The ew Bible Commentary Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1252.

PULPIT, Peter's primacy.

We have, in the career and the fame of St. Peter, an extraordinary instance of a man rising from obscurity to renown. A Galilaean fisherman became the leader of the college of apostles, and has for centuries been acknowledged by the whole of Christendom as one of its inspired teachers and counselors; whilst by a great part of Christendom Peter has been regarded as the chief human head and ruler of the Church, first in his own person, and afterwards by those considered to be his successors. It is certainly very remarkable in how very many respects Peter stands first among our Lord's apostles. Confining ourselves to the scriptural narrative, disregarding all traditions, and giving no heed to superstitious claims, we cannot but admit the many evidences of St. Peter's primacy.

I. PETER WAS THE FIRST AMOG THE LITTLE GROUP OF CHOSE DISCIPLES ADMITTED TO WITESS CHRIST'S GLORY. Peter was the first-mentioned of the three who saw the transfigured Son of man upon the holy mount; and it was he who, as the spokesman of the others, exclaimed, "It is good for us to be here."

II. PETER OCCUPIED THE SAME POSITIO AMOGST THOSE CHOSE TO TESTIFY OF THE SAVIOUR'S HUMILIATIO AD AGOY. Ill the garden of Gethsemane, Simon was one of the same band of three whom Jesus kept near to himself; and his prominent action in his Master's defense is proof of his admitted leadership.

III. PETER WAS THE FIRST OF THE APOSTLES TO BEAR WITESS TO THE LORD'S MESSIAHSHIP AD DIVIITY. It was his exclamation, "Thou art the Christ, the Son of the living God," which called forth the Lord's approval and original blessing, "Blessed art thou, Simon," etc.

IV. PETER WAS THE FIRST TO PROCLAIM THE SAVIOUR'S RESURRECTIO FROM THE DEAD. Paul himself records that the risen Redeemer first appeared to Cephas, then to the twelve. "The Lord hath risen indeed, and hath appeared unto Simon,"such were the joyful tidings which circulated among the little company during the resurrection-day.

V. PETER WAS THE FIRST, AFTER THE DESCET OF THE HOLY SPIRIT, TO PREACH THE GOSPEL TO HIS FELLOW-ME. Upon the Day of Pentecost he stood up, and in the name of the brethren published to the multitude the explanation of the marvelous events of that day. As the chief speaker and representative of the Church, he proclaimed, not only the facts of the Resurrection

and the outpouring of the Spirit, but pardon and salvation through the redemption which Christ had wrought.

VI. PETER WAS THE FIRST AMOG CHRISTIA COFESSORS TO EDURE AD TO DEFY THE RACE OF THE PERSECUTOR. The storm broke upon the loftiest oak of the forest. Peter was naturally selected by the enemies of the faith as its most public and powerful representative, that he might be made to feel their power. But his attitude and language proved that he was conscious of the presence and support of One mightier than all those who were opposed to him.

VII. PETER WAS THE FIRST AMOG THE TWELVE TO WELCOME BELIEVIG GETILES ITO THE CHURCH OF CHRIST. The case of Cornelius, the circumstances attending the "Council of Jerusalem," are sufficient proof of this. Although the "apostle of the circumcision," it is plain that Peter was in fullest sympathy with that Divine move-meat of expansiveness which was to represent Christianity as the religion for mankind, and Christ as the Saviour of the world.

VIII. PETER WAS THE FIRST COCERIG WHOM IT WAS FORETOLD THAT HE SHOULD SUFFER A DEATH OF MARTYRDOM FOR THE LORD WHOM HE LOVED. Jesus himself forewarned him of the fate which was before him, and even signified what death he should die. He who counted it an honour to fulfill his Lord's will, and to proclaim his Lord's grace and love, when the time came, counted it a joy to share his Master's reproach and to bear his Master's cross - J.R.T.

ELLICOTT, (1) Simon Peter.The marginal reading Symeon is to be preferred. Simon has probably been substituted as being more usual. The Geneva Bible, which our translators unfortunately sometimes follow when it is misleading, has Simeon. Symeon, of St. Peter,

occurs elsewhere onlyActs 15:14 , in a speech of the strongly Jewish St. James. As being the more Jewish form of the name, it points to a Jewish Christian as the author; and as being unusual, it shows that the writer, if not the Apostle, is no slavish imitator. As coming from St. Peter, the Apostle of the circumcision, it is natural enough. The differences between this opening and that of 1 Peter are instructive. There, as approaching communities which might seem to belong to St. Paul, he carefully suppresses everything personal; he calls himself merely Peter,

the name which Christ Himself had given him along with his high commission (Matthew 16:18), and Apostle, the title which stated his commission. Here, as coming a second time to those who now know him better (both through his former Epistle and through Silvanus), he adds personal designations. There, as if not venturing to depart greatly from his own peculiar field, he addresses himself mainly to the Jewish converts. Here, with more boldness, the natural result of

increased familiarity, he addresses Gentile converts chiefly. (See Note on 1 Peter 1:1 .)

A servant and an apostle.De Wette suspects a combination of 1 Peter 1:1 with Jude 1:1 . The coincidence is too slight to argue upon. (See Romans 1:1 and Note on Jude 1:1 .) The amount of similarity between the opening verses of Jude and those of this Epistle is too small for any conclusions as to the dependence of one on the other. Although the word for servant strictly

means slave, the English version is quite correct. (See on Romans 1:1 .)

To them that have obtained.The Greek word implies that they have not won it or earned it for

themselves, but that it has been allotted to them. Comp. Acts 1:17 , where the same word (rare in the New Testament) occurs in a speech of St. Peter. (See Note on godliness, 2 Peter 1:3 .) Another coincidence to be noticed is the way in which St. Peter speaks of the Gentile Christians

(Acts 11:17 ) when charged with having visited men uncircumcised, and again (Acts 15:8-11 ) at the Council of Jerusalem; both remarkable parallels to this.

Like precious faith with us.Not that all had an equal amount of faith, which would scarcely be possible; nor that their faith gave all an equal right to salvation, which the Greek could scarcely

mean; but that all believed the same precious mysteries. (Comp. 1 Peter 1:7 .) It is delicately implied that we as well as you have had it allotted to us; it is no credit to us; we are not superior to you. Us may mean either the Apostles, or (more probably) the first Christians, as distinct from those converted later, i.e., Jewish as distinct from Gentile Christians. This shows that Gentile converts are chiefly addressed in this Epistle, as Jewish in the First Epistle. Gentiles would be more likely to be doubters respecting Christs return to judgment, than Jews well acquainted with Hebrew prophecies on the subject. Gentiles also would be more likely than Jews to fall into the excesses denounced in the second chapter, which bear a strong resemblance to the catalogue of heathen vices given by St. Paul in Romans 1 The idea that Christians are the antitype of the

chosen people is prominent in St. Peters writings. (Comp. 2 Peter 2:1 , and 1 Peter 1:10 .) Note that no particular churches are mentioned. The Second Epistle is more general or catholic in its address than the First. Here again we have a mark of independence. A writer

personating St. Peter, and referring to the former Letter (2 Peter 3:1 ), would probably have taken care to make the address of the second letter tally exactly with that of the first.

Through the righteousness.Better, in the righteousness. So Wiclif, Tyndale, and Rheims version. Righteousness is variously explained. Perhaps the best interpretation is fairness, justice. He has no respect of persons, and hence has given to all Christians, early or late, Jew or Gentile, a like precious faith.

Of God and our Saviour Jesus Christ.Better, of our God and (our) Saviour Jesus Christ. Here,

as inTitus 2:13 (comp. 2 Thessalonians 1:12 ), we are somewhat in doubt as to whether we have one or two Persons of the Trinity mentioned. Rigid grammar would incline us to make God and Saviour both apply to Christ. But rigid grammar alone is not always the safest guide in interpreting Scripture. The very next verse, independently of other considerations, seems to determine that both the Father and the Son are here mentioned. The mode of expression which causes doubt on the subject, perhaps indicates the writers perfect belief in the oneness of the Father with the Son. The addition of Saviour to the name of Jesus Christ is very frequent in this

Epistle (2 Peter 1:11 , 2 Peter 2:20 ; 2 Peter 3:18 ; comp. 2 Peter 3:2 ). It shows how completely Jesus had become a proper name, the exact signification of which was becoming

obscured. Saviour does not occur in 1 Pet., but the cognate salvation does (2 Peter 1:5 ; 2 Peter 1:9-10 ;2 Peter 2:2 ). Both words point onwards to safety from perdition at the last. (Comp. St. Peters speech, Acts 5:31 .)

Charles Simeon, "I reading the epistles of the different Apostles, whether written to particular Churches, or to the whole catholic Church throughout the world, we cannot but be struck with the benevolence which they breathe in every part, and especially in the salutations with which they begin, and the benedictions with which they close. In the words which we have now read, which, as in the former epistle, are addressed to the whole Church scattered through the Roman empire, we may notice two things,an inscriptionand a salutation: to both of which we will now turn your attention.

I. The inscription

Here the Apostle describes,

1. The writer

[His own proper name was Simon, or Simeon, as he is called in the original and by the Apostle James [ote: Acts 15:14.]. The name Peter was given to him by his Lord on two different occasions; partly, to mark his characteristic boldness; and partly to intimate, that on his testimony both to Jews and Gentiles the Christian Church should be established [ote: John 1:42. Matthew 16:18.]. The office he held as a servant and an Apostle of the Lord Jesus Christ was the highest that could be assigned to mortal man: and the peculiar care which he took in thus designating his own name and character satisfies our minds that this epistle, no less than the former which bears his name, was written by him: for no bad man would have written it; and no good man could have been guilty of such a forgery as that of assuming the name and office of this inspired Apostle.]

2. The persons addressed

[These were believers throughout the world. They had faith in our Lord Jesus Christ, as the only Saviour of fallen man. They had obtained this faith, not by any efforts of their own, but, as it were, by lot, just as all the tribes of Israel obtained their portion in the promised land. To each the precise measure was assigned by God himself: nor was there one throughout the whole land who was not constrained to acknowledge that he owed his portion solely to the free and sovereign grace of God [ote: .] This faith was precisely the same whether in Apostles or private Christians, and alike precious to them all: for though the faof different persons might differ widely in its degrees and consequent operations, it was alike precious to all, inasmuch as it was the one means of uniting them to Christ, and of saving their souls alive Through the righteousness of God our Saviour too was this faith obtained: for by that righteousness it was purchased for them; and through the prevalence of that righteousness, as pleaded with God in their behalf, was the gift of faith imparted to them

In this respect, then, every saint under heaven answers to the character drawn by the Apostle, and may consider the epistle as addressed personally to his own self in particular, as much as ever it was to the saints in the Apostles days.]

From the inscription we pass on to,

II. The salutation

Grace and peace comprehended all the blessings of the Gospel

[Sometimes, in the salutations of the Apostles, mercy is added; Grace, mercy, and peace: but generally it is, as here, Grace and peace. By Grace I

understand all that is necessary for the transformation of the soul into the Divine image: and by peace, all that is necessary for the comfort and encouragement of the soul in its progress heavenward ]

These the Apostle desired to be multiplied unto the saints

[There should be no measure of these in which we should rest; seeing that there is no measure which may not be greatly and abundantly increased. We should therefore, even if our attainments were equal to those of the Apostle Paul, forget what is behind, and reach forth to that which is before ]

They are to be multiplied solely through the knowledge of God, and of Jesus our Lord

[It is by that knowledge alone that grace and peace are at first obtained: when we look to God as reconciled to us in Christ Jesus, then grace and peace flow down into our souls [ote: John 17:3. 2 Corinthians 4:6.]. In like manner, it is only through an increasing acquaintance with this mystery that we grow up into Christ, and are transformed into his image [ote: 2 Corinthians 3:18.]. Contemplate then more and more the wonders of redeeming love: and be assured, that in proportion as you are enabled to comprehend them, you shall be filled with all the fulness of God [ote: Ephesians 3:18-19.].]

Address

[Receive this as a faithful expression of my regards for you: and pray for me, that what I desire in your behalf, I may richly experience in my own soul.]

BESO, "2 Peter 1:1-2. To them that have obtained ot 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 of the same nature, value, and virtue, equally precious, with that of those who saw our Lord in the flesh; , in, or through the righteousness of God, and our Saviour Jesus Christ Thais, faith in, and received through, the mercy (in consistence with the justice) of God the Father, and in and through the obedience unto death of our Saviour Jesus Christ. This is according to the common translation. But on what authority, says Macknight, our translators have rendered , of God and our Saviour, I know not. The literal translation of the clause undoubtedly is, Faith in, or through, the righteousness, (namely, both active and passive,) of our God and Saviour, whiis at once a principal object of saving faith, and that through which alone the justice of God is satisfied, and saving faith conferred upon us. Some, however, are of opinion that the relative our, in the first clause, though omitted in the second, is to be understood as repeated. The reading would then be, the righteousness of our God, and of our Saviour. But the propriety of this construction is justly questioned. Grace and peace See on 1 Peter 1:2; through the knowledge of God, and of Jesus our Lord Through the experimental, practical knowledge of the Father and of the Son, (who, as appears from the order of the original words, are both here intended,)

even that knowledge which is communicated by the Spirit of wisdom and revelation, (see Matthew 11:27; Ephesians 1:17; 1 John 5:20,) and in which consisteth our eternal life, John 17:3, where see the note.

HAWKER, The Apostle opens his Epistle in a short Salutation of the Church, and immediately enters upon the blessed Subject of Regeneration. He dwells upon the glorious Manifestation made to him in the Mount of Transfiguration; and concludes the Chapter, in declaring of God the Spirit's speaking by Holy Men of old.

2 Peter 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:"

There are two great points to be attended to, in the very opening of this Epistle, and which are contained in this verse; namely, first, of the Persons to whom this Epistle is sent; to them that have obtained like precious faith with the Apostles. And, secondly, the great object of that faith; God, and our Savior Jesus Christ of the former, nothing can be more plain and evident, than that

this faith is the faith of God's elect; Titus 1:1 . which is the one, and only faith, both of Apostles and Prophets, and the whole church of God; and, consequently, this whole Epistle is directed to no other. And of the latter, it is equally plain and evident, that God and our Savior here spoken of, is Christ, the great object of faith; for his righteousness can be the only righteousness for the church to lean upon, and trust in. And Reader! think what a glorious object of faith, Christ is and what a righteousness for the Church to obtain, through the free gift and sovereign grace of God? Oh be it my portion to go forth, in the church here below, and when called upon to enter into the eternity above, to cry out with him of old; I will o in the strength of the Lord God. I will make

mention of thy righteousness even thine only. Psalms 71:16 .

GUZIK, The Sure Christian Life

A. An encouragement to know God and what He has done for us.

1. (1) Introducing a letter from Peter, to believers.

Simon Peter, a bondservant and apostle of Jesus Christ, To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:

a. Simon Peter: The Apostle here called himself Simon Peter. Perhaps, since he wrote this letter later in life, he didn't want to forget where he came from and that sometimes he was still more like the old Simon than the newPeter.

i. We remember that Simon was his given name at birth; Peterwas the special name given to him by Jesus, to call this man to "rock-like" thinking and behavior.

ii. Some have said that Peter didn't write this letter because the subject and style is somewhat different than 1 Peter. Yet thepurpose of the two letters is quite different. 1 Peter was written to encourage Christians under the threat of violent persecution; 2 Peter was written to warn those same believers of the danger of false teachers and harmful influences.

iii. "Convinced that the best antidote for heresy is a mature knowledge of the truth, Peter exhorts his readers to have a proper appreciation for prophecy, to live holy and godly lives while awaiting Christ's coming and to grow in the grace and knowledge of the Lord." (Kirby)

b. A bondservant and apostle of Jesus Christ: The order of these titles is important. Peter

considered himself first a bondservant, andthen an apostle. His standing as a bondservant was more important to him than his status as an apostle.

c. To those who have obtained like precious faith: Peter wrote to those who had the same salvation he had experienced, which he called "a like precious faith." This faith was obtained, and not by the efforts of man but by the righteousness of our God.

i. "He tells us too, that faith is 'precious;' and is it not precious? For it deals with precious things, with precious promises, with precious blood, with a precious redemption, with all the preciousness of the person of our Lord and Savior Jesus Christ." (Spurgeon)

ii. Like precious faith probably speaks to the fact that the Jews and Gentiles enjoyed the same faith, and therefore the same benefits in Jesus. "God having given to you -believing Gentiles, the same faith and salvation which he had give to us -believingJews." (Clarke)

d. Our God and Savior Jesus Christ: The grammar of the ancient Greek demonstrates that Peter said that Jesus Christ is our God and Savior. Peter clearly thought that Jesus was and is our God and Savior.

i. "The expression God and our Saviour is in a construction in the Greek text which demands that we translate, our God and Saviour, Jesus Christ, the expression thus showing that Jesus Christ is the Christian's God." (Wuest)

ii. "The grammar leaves little doubt that in these words Peter is calling Jesus Christ both God and Savior." (Blum)

PULPIT, 2 Peter 1:1

Simon Peter. "Symeon" seems to be the best-supported spelling in this place. The same form of

the name is found in Luke 2:25 and Acts 13:1 ; it also occurs in Acts 15:14 , where St. James refers to St. Peter's speech on the great question of the circumcision of Gentile Christians. It is the form always used in the Septuagint Version of the Old Testament. The old man's thoughts go back to his early years; he describes himself by the familiar name of his youth; he uses that Greek form of it which was most distinctively Jewish. But he joins with the old name, which spoke of Judaism, the new name which the Lord Jesus had given himthe name which describes him as a stone or rock, which indicates also his close connection with that Rock on which the Church is built, which is Christ. His names combine Hebrew and Greek, Jewish and Christian, associations. He is writing probably, as in his First Epistle, to Churches of mingled Jewish and Gentile elements. The first word of the Epistle supplies an argument for the genuineness of the

Epistle. It is scarcely possible that an imitator, who was acquainted with the First Epistle (1 Peter 3:1 ), and shows, as some say, so much anxiety to identify himself with the apostle (1 Peter 1:12-18 ), would have announced himself by a name different from that used in the First Epistle, and would have adopted a form of the Hebrew name varying from that which occurs so frequently in the Gospels. A servant and an apostle of Jesus Christ. St. Peter, like St. Paul, describes himself as a servant, literally, "a slave," a bondman of Jesus Christ. We are not our own; we are bought with a price; we have work to do for our Master. St. Peter's work was that of a missionary,

an apostle sent into the world to win souls for Christ (comp.Romans 1:1 ; Philippians 1:1; Titus 1:1 ; James 1:1 ; Jud James 1:1 ). To them that have obtained like precious faith with us. The word rendered "obtained" ( ) means properly "to obtain by lot," as in Luke 1:9 . It is noticeable that one of the few places in which it occurs in the New Testament is in a speech of St. Peter's (Acts 1:17 ); its use here implies that faith is a gift of God. The word for "like precious" equally precious) is found only here in the New Testament; it calls to our

memory the of 1 Peter 1:7 , and indicates a correspondence with the First Epistle. St. Peter addresses this Epistle simply to those who have obtained an equally precious faith "with us." By the last words he may mean himself only, or the apostles generally, or, possibly, all Jewish Christians. He is writing apparently to the same Churches to which his First Epistle was

addressed (1 Peter 1:16 and 1 Peter 3:1 ); he says that their faith is equally precious with that of the apostles, or perhaps that the Gentiles have received the like precious gift with the chosen people. By "faith" he may mean the truths believed, as Jud 3; or, more probably, faith in the subjective sense, the grace of faith, which receives those truths as a message from God. Through the righteousness of God and our Saviour Jesus Christ;rather, as in the Revised Version, in the righteousness of our God and Saviour Jesus Christ. Some commentators, as Luther, Estius, etc., understand by "righteousness" in this place, the righteousness which God

gives, as in Romans 10:3 , etc. But this seems unsuitable here; for faith is not given in righteousness, but rather righteousness in faith. Others take righteousness as the object of the faith"to them that have Obtained faith in the righteousness;" i.e., who are enabled to believe in God's righteousness and to trust in it. This seems a forced interpretation. It is better to take the preposition as meaning "in the working of God's righteousness," in the sphere of its operation, and to understand "righteousness'' as the attribute of God, his just and holy dealing with men. There is no respect of persons with God; in his righteousness he bestows the like precious faith on all who come to him, without distinction of race or country. According to the strict grammatical construction of the passage, "God" and "Saviour" are both predicates of "Jesus Christ," as

in Titus 2:13 . The First and Second Persons of the blessed Trinity are distinguished in the following verse, and this has led several commentators to think that the same distinction should be made here. It is true that the absence of a second article does not make it absolutely certain that the two words "God" and "Saviour" must be taken as united under the one common article, and so regarded as two predicates of "Jesus Christ;" but it furnishes at least a very strong

presumption in favour of this view, especially as there is not here, as there is in Titus 2:13 , any word like to give definiteness to (see Bishop Ellicott's note on Titus 2:13 , and, on the other side, Alford's notes on both passages). The Lord Jesus is called "our Saviour" five

times in this Epistle. The word does not occur in the First Epistle; but in St. Peter's speech (Acts 5:31 ) the apostle declared to the Sanhedrin that God had exalted Jesus "to be a Prince and a Saviour."

BIBLICAL ILLUSTRATOR, Simon Peter, a servant and an apostle of Jesus Christ.

The author and his readers

I. The author describes himself by

1. His name.

(1) Simon. Commonly a happy name in the Scriptures. Not that grace is tied to names; for there was a Simon Magus, a sorcerer. Whatsoever thy name be, let thy heart be Simons. It is said to signify hearing or obeying; so do thou confess, profess, love thy Master.

(2) Peter was his surname, given him by Christ Himself.2. His condition. A servant.

(1) This extols the dignity of Christ that so famous an apostle creeps to Him on the knees of lowliness. Many arrogate great dignity to themselves, because so famous men are their servants. Ahasuerus might vaunt of his viceroys; but let all sceptres be laid down at the foot of Him who is

crowned with unspeakable glory for ever.

(2) This is a clear demonstration of St. Peters humility. The godly are no further ambitious than to belong to Christ.3. His office. An apostle.

(1) He joins together service and apostleship.

(a) To distinguish and exemplify his calling (Heb_5:4).

(b) To show that apostleship was a matter of service; as an honour, so a burden (Mat_9:38).

(2) It was the custom of the apostles to magnify their office (Rom_11:13), to weaken the credit of false intruders (1Co_9:1).

4. His Master. Of Jesus Christ.

(1) They were apostles of Christ, for none ever called themselves apostles of God the Father, because Christ Himself only was the Fathers Apostle.

(2) Christ only hath authority to make apostles. He chose them to the work, who could enable them to the work.(3) They came not in their own name, but in Christs (2Co_5:20; 2Co_11:2).II. The persons to whom this Epistle is written.

1. The generality of the person. To them, all them. This is called a general epistle

(1) Not only because the doctrine contained in it is orthodox and catholic.

(2) Nor because the use of it is general.(3) But because it was directed to all the saints and worshippers of Jesus Christ, howsoever, wheresoever dispersed, or whensoever despised. For with God is no respect of persons.2. The qualification of this generality. That hath faith.

3. The excellency of this qualification. Precious faith. As Athens was called Greece of Greece, so faith may be called the grace of grace. (T. Adams.)

Them that have obtained like precious faith.

Apostolic faith

Let us first of all glance at the family that is here addressed. The letter is directed plainly, and to deal honestly with Scripture, and to deal honestly with souls, we must do as an honest postman would do. When he takes his budget of letters from the office, he does not take pains to tear off the envelopes and directions, and scatter them in the streets for any one to pick up. This should be the case with regard to this Epistle. It is not addressed to us individually, but it is to them that have obtained like precious faith with us. In order to ascertain if the letter belongs to me, I must ascertain if I have like precious faith with the author. The fraternity to whom all this Epistle is addressed, they have obtained like precious faithapostolic faith. How is this? Did they buy it? Did they earn it? Did they

trace it out by dint of study? Verily not. Those who really have it, have it inspired in their souls, implanted in their experience as a living grace, by the operation of the Holy Ghost. And this leads me to observe that this precious faith obtains and maintains a holy intimacy with God in all the persons and perfections of the Trinity. There is another point I must press upon you, and that is the basing of faith upon truth, as its solid bottom. If the faith of Gods elect has taken possession of your heart, I know that the testimony of Scripture with regard to all the doctrines of grace, will be received in your creed.

II. Ascertain the evidence of our affinity. Like faith in us. Like! How am I to know it is like? Now I really think it will be quite fair to ascertain what is like the apostles; let us appeal to the apostles preaching, and to their practice. Now I think their preaching consisted of three things chieflyaffirming, admonishing, and advising. They were accustomed to affirm. Says the apostleopening and alleging that Jesus Christ must needs suffer and enter into His glory. Well, then, they went on to admonish, and they could say to the rejectors of the gospel, Behold, ye despisers, and wonder and perish. And this led on to their advising them to continue steadfast to the truth, to flee the very appearance of evil, to gird up the loins of their minds, and so on. Moreover, I should like all such to ask the question, whether their practice is at all like the apostles. Like precious faith will produce like precious practice. And we find the apostles active in the cause of God. So also we find that the apostles practice way very affectionatethat they spoke in love to those who surrounded them. I want more of this affectionate deportment, as well as activity, and zeal, and vigilance in the cause of God. And then, mark, their lives were of an inspiring nature. They did not content themselves with earththey wanted not its gaudy toys, but they waited for that crown of righteousness which was laid up for them. Well, just go on to mark that the apostles faith was immovable and invulnerable. Now, I ask whether this faith that we profess is so much like the apostles that it is unmovable. Can you stand a cannonading from the enemy? Can you stand a good volley of reproach and insult from the world? Just pass on to mark that this like precious faith, which thus appeals to the apostles is necessarily fixing its attention upon the name and perfect work of Christ, its object is to glorify Christ.III. The very wonderful appellation given to this faith. It is like precious faith. One of the first features of its preciousness is that it takes hold of all the stores of the covenant of grace, and appropriates them as its own. But there is one point in the preciousness of faith which appears to me more precious than all the others, and that is its habitual war. Why we thought that, being justified by faith, we have peace with God. So we have, and yet there is habitual war. There is old Satan, with his roaring like a lion, seeking whom he may devour. What is to be done with him? Whom resist steadfast in the faith. That is war, at any rate. (J. Irons.)

Like precious faith

I. The object of faith as here defined. Revised Version reads more accurately, faith in the righteousness. Faith is trust, and the object of trust must be a

person. We may say that we trust a promise, but that really means that we trust him who has made it. We may believe a creed, but for trust we must have a living Christ of whom the creed speaks.

II. The worth of this faith.1. You remember that in one verse we read about the door of faith. What is the worth of a door? It is only a hole in a wall. The value of the door is that which it admits into. So faith is precious, not because of anything in itself, but because of what it grasps, and of what it admits into your heart. Just as the hand of a dyer that has been working with crimson will be crimson; just as the hand that has been holding fragrant perfumes will be perfumed; so my faith, which is only the hand by which I lay hold upon precious things, will take the tincture and the fragrance of what it grasps. A bit of earthenware piping may be worth a few pence in intrinsic value, but if it is the means by which water is brought into a beleaguered city, which else would perish of thirst, who will estimate its worth?

2. Then again, we may consider the worth of faith as a defence. We read of the shield of faith. I do not become safe by believing myself to be so, however strong may be the imagination or the fancy. All depends upon what it is that I am relying on. Your faith is precious because it knits you to Christs immortal stability.3. And in like manner we may consider the worth of faith as a purifier. But how does faith purify? Is there anything in my confidence which will make me pure? No! there is no moral efficacy in the mere act of trust. All depends upon what it is that you are trusting to. You will get like what you are trusting to. The only faith that purifies is faith in Him that is pure.III. The substantial identity and equal preciousness of faith in all varieties of form and degree. The deepest thing in every man that has it is his faith in Jesus Christ, and likeness in that brings him near all others who have it, however unlike on the surface their characteristics may be. All manner of differences in opinion, in politics, in culture, in race which may separate men from men, are like the cracks upon the surface of a bit of rock, which are an inch deep, while the solid mass goes down a thousand feet. But I am not going to pretend that the man whose Christ did not die for him, and whose Christ gives him no righteousness in which he can stand before God, possesses like precious faith with us. To say that he does is to worship charity at the expense of truth. The poor mans half sovereign which stands between him and want is made of the same gold as Rothschilds millions. And so the smallest and the feeblest faith is one ill character, and one in intrinsic value with the loftiest and superbest. Only as is the measure of the mans faith, so will be the measure of his possession of the precious things. (A. Maclaren, D. D.)

Of faith

I. As to its nature. It doth involve knowledge, knowledge of most worthy and important truths, knowledge peculiar and not otherwise attainable, knowledge in way of great evidence and assurance.

1. Truth is the natural food of our soul. What light is without, that is truth within, shining on our inward world, illustrating, quickening, and comforting, exciting all our faculties to action, and guiding them in it. Faith, therefore, as implying knowledge is valuable.

2. But it is much more so in regard to the quality of its objects, which are the most worthy that can be, and most useful for us to know, the knowledge whereof doth indeed advance ore soul into a better state, doth raise us to a nearer resemblance with God. Thereby we understand the nature or the principal attributes of God. By it we are fully acquainted with the will and intentions of God, relating both to our duty and our recompense. By it we are informed concerning ourselves. It enableth us rightly to distinguish between good and bad, right and wrong. It prescribeth us an exact rule of life. It proposeth the most valid inducements to virtue. It discovereth the special aids dispensed to us for the support of our weakness against all temptations. The knowledge of these things is plainly the top of all knowledge whereof we are capable; not consisting in barren notion, not gratifying idle curiosity, not serving trivial purposes, but really bettering our souls.3. Faith also hath this excellent advantage that it endueth us with such knowledge in a very clear and sure way, it not being grounded on any slippery deduction of reason, nor on slender conjectures of fancy, nor on musty traditions or popular rumours; but on the infallible testimony of God conveyed unto us by powerful evidence.II. It hath also divers ingredients, or inseparable adjuncts, which it doth imply, rendering it commendable and acceptable to God. As

1. Faith implieth a good use of reason. This is that which commendeth any virtue, that a man acting after it doth act wisely, in conformity to the frame and design of his nature.

2. Faith implieth a compliance with the providence and grace of God.3. Faith doth imply good opinion of God and good actions toward Him.III. Thus is faith precious, considering its nature, and those essential ingredients or inseparable adjuncts which it doth include or imply. It will also appear to be so if we consider its rise and those good dispositions which concur in its production.

1. To the engendering of faith there is required a mind sober, composed, and wakeful; ready to observe what befalleth, apt to embrace what is offered, conducible to our good; a mind not so drowned in worldly care, sensual enjoyment, or impertinent sport as to neglect the concerns of our eternal state.

2. Faith doth require much diligence and industry.3. Faith must needs proceed from sincerity and soundness of judgment.4. To the begetting faith there must concur humility, or a readiness to entertain sober and moderate opinions of ourselves, together with suitable affections and desires.5. To faith much fortitude, much resolution must conspire, for he that firmly persuadeth himself to be a Christian doth embark in most difficult warfare.6. The noble virtue of patience is likewise accessory to faith.

7. With faith also must concur the virtue of prudence in all its parts and instances; therein is exerted a sagacity, discerning things as they really are in themselves, not as they appear through the masks and disguises of fallacious semblance.8. In fine, the embracing Christian doctrine doth suppose a mind imbued with all kinds of virtuous disposition in some good degree.IV. Its effects are of two sorts: one springing naturally from it, the other following it in way of recompense from Divine bounty. I shall only touch the first sort, because in this its virtue is most seen, as in the other its felicity. Faith is naturally efficacious in producing many rare fruits. Even in common life faith is the compass by which men steer practice, and the mainspring of action, setting all the wheels of our activity on going; every man acteth with serious intention, and with vigour answerable to his persuasion of things, that they are worthy his pains, and attainable by his endeavours. In like manner is faith the square and the source of our spiritual activity, brooking pains and hardships. What but faith, eyeing the prize, will quicken us to run patiently the race that is set before us? We are told that faith doth purify our souls and cleanse our hearts; that is, our whole interior man, all the faculties of our soul; disposing them to an universal obedience and conformity to Gods holy will; and so it is, for faith not only doth clear our understanding from its defects, but it cleanseth our will from its vicious inclinations, it freeth our affections from disorder and distemper, in tendency toward bad objects, and in pursuit of indifferent things with immoderate violence; it purgeth our conscience or reflexive powers from anxious fear, suspicion, anguish, dejection, despair, and all such passions which corrode and fret the soul; how it effecteth this we might declare; but we cannot better set forth its efficacy than by considering the special influence it plainly hath in the production of each virtue, or on the performance of every duty. Add to your faith virtue, saith Peter, implying the natural order of things, and that if true faith precede virtue will easily follow. In fine, it is faith alone which can plant in us that which is the root of all contentedness and all patience; a just indifference and unconcernedness about all things here; it alone can untack our minds and affections from this world, rearing our souls from earth and fixing them in heaven. (Isaac Barrow, D. D.)

The nature of saving faith

In the sacred oracles five objects especially are called precious. The redemption of the soul is precious. The blood of Christ is precious. Christ is precious to His ransomed people. The promises of the gospel are great and precious. And in our text faith is called precious. That is accounted precious which is of an excellent quality, especially if it be rare. Gold is preferred to brass, moral virtue to gold; but the faith of Gods elect infinitely surpasseth these, and every acquisition below the sun. And in its operations and effects it is most excellent. What tends farther to raise the value of saving faith in our esteem is

1. The manner in which we are made partakers of it, namely, by the gracious

and sovereign disposal of heaven.

2. That the weakest real believers share the blessing together with the strongest apostles themselves, greatly magnifieth our idea of its worth.I. First, saving faith consists in the credit the heart yieldeth to the testimony of Jesus, the Amen, the Faithful and True Witness. This testimony we have delivered to us in the law and the gospel.

1. In believing the soul is persuaded of the power of Christ to save it, guilty and wretched as it is; for God hath laid help upon One that is mighty to save.

2. In saving faith the soul gives full credit to this great gospel truth, that the mercy of Christ is equal to His power to save.3. In believing the heart fully confides in the faithfulness of Christ to perform His promise of eternal life to all those who believe on Him.4. Take notice of the light or evidence by which true believers discern, and yield their assent to the truths of the gospel. Now this is wholly supernatural. The full credit given by the heart to the testimony of the Spirit in His Word, is peculiar to saving faith; there is therefore an essential difference between this and the assent of mere common professors. This difference chiefly consists in three things.

(1) The transcendent glories of faiths object are truly discerned by the one; the other has only some dark ineffectual notices of them. The difference is as real and as great as that of seeing an object and hearing of it only.

(2) The objects of faith are most agreeable to the faculties and condition of true believers. In them they perceive everything for their entertainment and profit.(3) They differ widely in the effects they have upon the minds of their respective subjects. The impressions the objects of faith make upon the mind of temporary believers, are as a morning cloud, and as the early dew it goeth away, leaving their hearts still unchanged. But sincere believers with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory by the Spirit of the Lord.II. Explain the nature of trust in Christ, the second constituent of saving faith. This act of faith is called a receiving Christ, embracing Him, accepting Him, coming to Him, leaning upon Him, and resting on Him for salvation.

1. It implies a hearty approbation of the scheme of redemption in the blood of Christ, as originating from, and infinitely worthy of, the wisdom, mercy, and love of God.

2. Trust in Christ more specifically consists in the hearty acquiescence of the soul in Him for salvation. Its leading exercise is a rest in His propitiation for pardon, and then, being accepted in the Beloved for grace, for glory, and for every mercy. He is all in all to believers.

(1) The gospel offers Christ fully in all His offices, for wisdom, righteousness, sanctification, and redemption. And faith corresponding fully with the offer, accepteth Him as the only remedy for ignorance, guilt, slavery, and every misery to which sin hath subjected a fallen world.

(2) The gospel offers Christ in due orderChrist Himself first, and then His gifts.

It inviteth us to come to Him, and promiseth rest upon our coming.(3) The gospel offers Christ and all the blessings of His purchase freely, without money and without price; and faith disclaiming all goodness wrought in or done by the creature, as a ground of trust. Lessons:1. What ground of lamentation is it, and how surprising that the far greatest part of those who profess the name of Christ, and the Scriptures to be His Word, have, notwithstanding, so little of Him in their religion, and are such strangers to the doctrine of faith in His blood for salvation.

2. From what hath been said, many professors of religion might be easily convinced, did they yield to the evidence of it, that they have not the true faith of the gospel, but are still held in the chains of unbelief and condemnation! For he that believeth not is condemned already.3. I most earnestly beseech unbelievers of every description to acknowledge your character fully and freely. Admit the conviction of your guilt and danger, fall at the feet of mercy, and beg for the life of your souls. (R. South, D. D.)

The value of faith

1. Faith, considered intellectually, is valuable.

2. The value of faith appears in its power, of realising in our minds the existence and presence of God.3. Faith appears pre-eminently precious when we remember that by it we obtain a part in the great work of redemption which our Lord Jesus Christ has affected.4. The preciousness of faith appears in its beneficial influence on character.5. The value of faith is felt in the power it has to sustain and comfort the mind when no other help is available. (The Congregational Pulpit.)

Faith and life

Faith and life! these are vital points to a Christian. They possess so intimate a connection with each other that they are by no means to be severed. You shall never find true faith unattended by true godliness; on the other band, you shall never discover a truly holy life which has not for its root a living faith upon the righteousness of our Lord Jesus Christ. Woe unto those who seek after the one without the other!

I. Observe what He says concerning the the character and the origin of faith, and then concerning the character, and origin of spiritual life. Let us begin where Peter begins, with the faith. You have here a description of true saving faith.1. First, you have a description of its source. He says, To them that have obtained like precious faith. It is not a matter which springs up by a process of education, or by the example and excellent instruction of our parents; it is a thing which has to be obtained. Now, that which is obtained by us must be given to us; and well are we taught in Scripture that faith is not of ourselves, it is the gift of God.

2. Peter having described the origin of this faith, proceeds to describe its object. The word through in our translation might, quite as correctly, have been rendered infaith in the righteousness of our God and Saviour Jesus Christ. True faith, then, is a faith in Jesus Christ, but it is a faith in Jesus Christ as Divine. Who but a God could bear the weight of sin? Who but a God shall be the same yesterday, to-day, and for ever? Remark, that the apostle has put in another word beside God, and that is, of God and our Saviour. As if the glory of the Godhead might be too bright for us, he has attempered it by gentler wordsour Saviour. Now, to trust Jesus Christ as Divine, will save no man, unless there be added to this a resting in Him as the great propitiatory sacrifice. A Saviour is He to us when He delivers us from the curse, punishment, guilt, and power of sin.3. Notice the word righteousness. It is a faith in the righteousness of our God and our Saviour. I have not received Jesus Christ at all, but I am an adversary to Him, unless I have received Him as Jehovah Tsidkenuthe Lord of our righteousness. There is His perfect life; that life was a life for me; it contains all the virtues, in it there is no spot; it keeps the law of God, and makes it honourable; my faith takes that righteousness of Jesus Christ, and it is cast about me, and I am then so beauteously arrayed, that even the eye of God can see neither spot nor blemish in me.4. Our apostle has not finished the description, without saying that it is like precious faith. All faith is the same sort of faith.5. He tells us too that faith is precious; and is it not precious? for it deals with precious things, with precious promises, with precious blood, with a precious redemption, with all the preciousness of the person of our Lord and Saviour Jesus Christ. Well may that be a precious faith which supplies our greatest want, delivers us from our greatest danger, and admits us to the greatest glory. Well may that be called precious faith, which is the symbol of our election, the evidence of our calling, the root of all our graces, the channel of communion, the weapon of prevalence, the shield of safety, the substance of hope, the evidence of eternity, the guerdon of immortality, and the passport of glory. So much, then, concerning faith. Now we shall turn to notice the life. Grace and peace be multiplied unto you through the knowledge of God, etc.1. Here we have, then, the fountain and source of our spiritual life. Just as faith is a boon which is to be obtained, so you will perceive that our spiritual life is a principle which is given. A thing which is given to us, too, by Divine poweraccording as His Divine power hath given unto us all things that pertain unto life and godliness. The selfsame power which is required to create a world and to sustain it is required to make a man a Christian, and unless that power be put forth the spiritual life is not in any one of us.2. You will perceive that Peter wished to see this Divine life in a healthy and vigorous state, and therefore he prays that grace and peace may be multiplied. Divine power is the foundation of this life; grace is the food it feeds upon, and peace is the element in which it lives most healthily.3. Observe, again, that in describing this life he speaks of it as one which was conferred upon us by our being called. He says, We were called unto glory and virtue. I find translators differ here. Many of them think the word should be

ByWe are called by the glory and virtue of Godthat is, there is a manifestation of all the glorious attributes of God, and of all the efficacious virtue and energy of His power in the calling of every Christian. He says there was in that calling, the Divine glory and virtue; and, doubtless, when you and I shall get to heaven, and see things as they are, we shall discover in our effectual calling of God to grace, a glory as great as in the creation of worlds, and a virtue as in the healing of the sick, when virtue went from the garments of a Saviour.II. In the fourth verse he deals with the privileges of faith, and also with the privileges of the spiritual life, Notice the privilege of faith first. Whereby are given unto us exceeding great and precious promises.

1. Note here, then, we have received by precious faith the promise and pardon.

2. Then comes the righteousness of Christ: you are not only pardoned, that is, washed and made clean, but you are robed in garments such as no man could ever weave. The law was greatthis righteousness is as great as the law. The law asked a precious revenue from man, more than humanity could paythe righteousness of Christ has paid it all. Is it not great and precious?3. then next comes reconciliation. You were strangers, but you are brought nigh by the blood of Christ. Is not this great and precious?4. Then comes your adoption. Beloved, now are we the sons of God, etc. And if children, then heirs, etc. Oh, how glorious is this great and precious promise of adoption!5. Then we have the promise of Providence: All things work together for good to them that love God, etc.6. Then you have the promise too, that you shall never taste of death but shall only sleep in Jesus. Write, Blessed are the dead, etc. Nor does the promise cease hereyou have the promise of a resurrection. For the trumpet shall sound, etc. Now, beloved, see how rich faith makes you!-what treasure!what gold-mines!what oceans of wealth!what mountains of sparkling treasures has God conferred upon you by faith I But we must not forget the life. The text says He has given us this promise, thatin order that. What then? What are all these treasures lavished for? Is the end worthy of the means? Surely God never giveth greater store than the thing which He would purchase will be worth. We may suppose, then, the end to be very great when such costly means have been given; and what is the end? Why, that by these ye might be partakers of the Divine nature. We are, by grace, made like God. God is love; we become loveHe that loveth is born of God. God is truth; we become true, and we love that which is true, and we hate the darkness and the lie. God is good, it is His very name; He makes us good by His grace, so that we become the pure in heart who shall see God. Nay, I will say this, that we become partakers of the Divine nature in even a higher sense than thisin fact, in any sense, anything short of our being absolutely Divine. Do we not become members of the body of the Divine person of Christ? And what sort of union is this members of His body, of His flesh, and of His bones? Then the other result which follows from it is this, Having escaped the corruption that is in the world through lust. Ah, beloved, it were ill that a man who is alive should dwell in corruption. Why seek ye the living among the dead? said the angel to Magdalene. Should