II PETER 1 13-21 COMMETARYEDITED BY GLE PEASE

13 I think it is right to refresh YOUR memory as

long as I live in the tent of this body,

BARES, "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 2Co_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 mans mind always as he draws near the close of life, and feels that he is soon to enter the eternal world.

CLARKE, "As long as I am in this tabernacle - By tabernacle we are to

understand his body; and hence several of the versions have , body, instead

of , tabernacle. Peters 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 mans house is the place where he dwells, so the body is the house where the soul dwells.

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 2Co_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.

HERY, "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_62:6); 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_3:8), 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. 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_62:6); 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_3:8), 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.

JAMISO, "Yea Greek, But; though you know the truth (2Pe_1:12).

this tabernacle soon to be taken down (2Co_5:1): I therefore need to make the most of my short time for the good of Christs 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 2Pe_3:1).

CALVI, "13.Yea, I think it meet, or right. He expresses more clearly how useful

and how necessary is admonition, because it is needful to arouse the faithful, for

otherwise torpor will creep in from the flesh. Though, then, they might not have

wanted teaching, yet he says that the goads of admonitions were useful, lest security

and indulgence (as it is usually the case) should weaken what they had learned, and

at length extinguish it.

He adds another cause why he was so intent on writing to them, because he knew

that a short time remained for him. I must diligently employ my time, he says;

for the Lord has made known to me that my life in this world will not be long.

We hence learn, that admonitions ought to be so given, that the people whom we

wish to benefit may not think that wrong is done to them, and also that offenses

ought to be so avoided, that yet the truth may have a free course, and exhortations

may not be discontinued. ow, this moderation is to be observed towards those to

whom a sharp reproof would not be suitable, but who ought on the contrary to be

kindly helped, since they are inclined of themselves to do their duty. We are also

taught by the example of Peter, that the shorter term of life remains to us, the more

diligent ought we to be in executing our office. It is not commonly given to us to

foresee our end; but they who are advanced in years, or weakened by illness, being

reminded by such indications of the shortness of their life, ought to be more

sedulous and diligent, so that they may in due time perform what the Lord has given

them to do; nay, those who are the strongest and in the flower of their age, as they

do not render to God so constant a service as it behooves them to do, ought to

quicken themselves to the same care and diligence by the recollection of

approaching death; lest the occasion of doing good may pass away, while they

attend negligently and slothfully to their work.

At the same time, I doubt not but that it was Peters object to gain more authority

and weight to his teaching, when he said that he would endeavor to make them to

remember these things after his death, which was then nigh at hand. For when any

one, shortly before he quits this life, addresses us, his words have in a manner the

force and power of a testament or will, and are usually received by us with greater

reverence.

ELLICOTT, (13) Yea, I think it meet.Better, But I think it right. So Rheims; Tyndale and Cranmer have notwithstanding. The meaning is, but (so far from my writing being unnecessary) I think it right, &c.

In this tabernacle.The comparison of the human body to a dwelling is common in all literatures,

and the temporary nature of a tent makes it specially appropriate. (Comp. 2 Corinthians 5:1 .)

By putting you in remembrance.Better, in putting you. The stirring up consists in the reminding.

(See 2 Peter 1:1-2 ; 2 Peter 1:4 ; also 2 Peter 3:1 , where the same phrase occurs.)

PULPIT, Yea, I think it meet, as long as I am in this tabernacle; rather, as in the Revised Version, and I think it right. The natural body is but a tabernacle for the soul, a tent to dwell in during our earthly pilgrimage, not a permanent habitation. The word reminds us of 2 Corinthians 5:1-4, where St. Paul uses the same metaphor; and also of St. Peter's words at the Transfiguration, "Let us make three tabernacles." To stir you up by putting you in remembrance; literally, to arouse you in reminding. The phrase occurs again in 2 Peter 3:1. St. Peter's readers knew the facts of the gospel history; they needed, as we all need, to be aroused to a sense of the solemn responsibilities which that knowledge involves.

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"These (2 Peter 1:13-15) are the words of a man for whom death is much in mind,

and this would fit the 60's as the period when they were written."[41]

[[[[40404040]B.C.Caffin,op.cit.,p.]B.C.Caffin,op.cit.,p.]B.C.Caffin,op.cit.,p.]B.C.Caffin,op.cit.,p.7777....

[41] John A. T. Robinson, Redating the ew Testament (Philadelphia: The

Westminster Press, 1976), p. 176.

GUZIK, 2. (13-14) The urgency in Peter's heart.

Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly Imust put off my tent, just as our Lord Jesus Christ showed me.

a. I think it is right: Because of what is at stake, Peter knew it was right to remind people constantly, especially because he knew that the days of his earthly life were soon coming to an end.

b. Shortly I must put off my tent: Peter considered his body no more than a tent. A tent is a temporary place to live. Tents should be taken care of, but you wouldn't invest large resources into fixing up a tent. You save your real resources for a more permanent place to live. Our more permanent place to live is heaven, and we should invest more in heaven than in our tent - our physical body.

i. How did Peter know that shortly I must put off my tent? Perhaps it was because Peter was simply getting old. Perhaps it was because the flames of persecution were getting hotter around him. Church history tells us that Peter did die a martyr, just as

our Lord Jesus Christ showed him (John 21:18-19 ).

ii. This shows that Peter believed that the prophetic words of Jesus were to be fulfilled literally. Jesus showed Peter that he would die a martyr, and he believed it - even if he might havewished it were only symbolic.

3. (15) Peter prepares for the future.

Moreover I will be careful to ensure that you always have a reminder of these things after my decease.

a. I will be careful to ensure that you always have a reminder: Peter put this reminder in a letter, so the people of God would have a constant reminder even after his departure.

b. After my decease: Peter seemed aware of the significance of the passing of the apostles and the need to preserve the authoritative teaching of the apostles and prophets. This, the written

teaching of the apostles and their associates, is the foundation of the church (Ephesians 2:20 ) preserved by God for all generations.

MACLARE, THE VOICE HEARD IN THE HOLY MOUNT

UP to this point the Apostle has spoken of Gods abundant grace and the consequent duties of believers. And he has set forth these duties in the most encouraging language. He has pictured first the gift of Divine power, and the precious promises of God, whereby men may be helped to walk onward and upward; and when the labor is ended he has pointed to the door of Christs eternal kingdom, open to admit the saint to His everlasting rest. Now he turns to describe the duty which he feels to be laid upon himself, and faithful is he in the discharge thereof. "Strengthen thy brethren," is constantly ringing in his ears.

"Wherefore," he says, "I shall be ready always to put you in remembrance of these

things." He dreads that taking hold of forgetfulness-that -of which he

has spoken before, and against which constant diligence is needed. So far as in him lies, the perilous condition shall come upon none of them. The verb in the best texts expresses far more than that which is rendered in the Authorized Version, "I will not be negligent." It implies a sense of duty and the intention of fulfilling it; it bears within it, too, the thought (which is strengthened by the word "always") that there may be need for such reminding, if not from internal weakness, yet by reason of external dangers. And to bring to the mind of the Churches the gracious bounty of God in Christ, and to set down the steps whereby the graces bestowed should be fostered and increased, is a subject worthy of an Apostle, a theme which no amount of exhortation can exhaust, and one which ought to prompt the hearers to gratitude and obedience.

"Though ye know them, and are established in the truth which is with you." Knowledge of things that pertain unto godliness is barren unless it be wrought out in the life. Yet knowledge and practice do not always go hand in hand. This was one of the lessons taught by Jesus as He washed the disciples feet: "If ye know these things, blessed are ye if ye do them." (Joh_13:17) St. Peter longs that the converts should make this blessedness their own. His lifes work is to watch for them, that they be not remiss in doing. To none can such a duty more peculiarly belong than to him who holds Christs special commission to feed the flock. By "the truth which is with you" the Apostle appears to be alluding to the varying degrees of advancement which there must be among the members of the Churches. All have traveled some way along the road which he has shown them; all have some of the truth within their grasp. They have set their feet on the path, though they be planted with different degrees of firmness. What is needed for each and all is to press forward, not to rest in the present, but to hasten to what lies beyond. For the truth of God is inexhaustible.Perhaps, too, he thought, as he spake of the truth present with them, that he was of necessity absent and would soon be removed altogether, and the only way by which he could serve them was by his epistle. He could never forget that among those to whom he was writing were the Galatians, over whose falling back from the truth St. Paul had so greatly lamented: who had run well, but had fainted ere the course was over; who had received some truth to be present with them, even the faith of the crucified Jesus, but had been beguiled into letting it slip. Thought of these things shapes his words as he writes, "I shall be ready always to put you in remembrance." He rejoices that they are "established," but yet sends them an admonition. Let him that thinketh he standeth take heed lest he fall."And I think it right." The word marks the solemn estimate which the Apostle takes of his duty. It is a just and righteous work. Danger is abroad, and he has been made one of Christs shepherds. Many motives prompt him to write his words of counsel and warning. First, his love for them as his brethren, some of them, perhaps, his children in Christ. Like St. Paul, he has them in his heart. Then, he will fulfill to the utmost the charge which the Lord gave him. He is conscious, too, that opportunities for the fulfillment of his trust will soon come to an end. "As long as I am in this tabernacle," he says. It is but a frail home, the

body; and with St. Peter age was drawing on. He saw that the time of his departure could not be far off, and this left no excuse for remitting his admonitions. He must be urgent so long as he can. "To stir you up by putting you

in remembrance." The work of the Apostle will be thoroughly done(),

and be of that nature for which the Holy Ghost was promised to himself and his fellows. "He shall bring to your remembrance all that I said unto you". Thus (Joh_14:26) would St. Peter, like St. Paul, impart unto the converts some spiritual gift, that he, with them, may be comforted, strengthened, each by the others faith. So he proceeds to dwell on that Divine manifestation by which his own belief had been confirmed. And there would be memories of St. Pauls lessons also to call to their minds, and many of these would be awakened by an appeal like this. The falling away of the Galatians had been from a different cause, but the memory of the past would warn, and might strengthen, them all in the future against their new dangers."Knowing that the putting off of my tabernacle cometh swiftly, even as our Lord Jesus Christ signified unto me." Such a motive makes the appeal most touching. He will soon be removed. To this he looks forward without alarm. His concern is for them, not for himself. He regards his death as the stripping off of a dress: when its use is past it is parted with without regret. To him, as to his brother Apostle, to die would be gain. But he must have had constantly in mind the Masters prophecy, "When thou art old, thou shalt stretch forth thine hands, and another shall gird thee and carry thee whither thou wouldest not". (Joh_21:18) And in the word "swiftly" he no doubt alludes, not only to the old age in which the end would naturally come, but also to some sharp stroke by which his departure would be brought to pass. The stretching out of his hands would be a preliminary to the prison and the cross. In the Gospel it is said that Christs words

give the sign () the indication, by what death he should die, The Apostle

employs a stronger word () here: "made it evident." The English version

renders both verbs by "signify," but St. Peters own expression marks how growing age had made clearer to him the manner in which his death should be accomplished. And the mention of Jesus brings vividly before him the thought of the scene he is about to describe, so vividly that some of the language of the Transfiguration scene is reproduced by him.

"Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance." Jesus is related (Luk_9:31) to have conversed

with Moses and Elias of His decease (), which He should accomplish at

Jerusalem. The word is rare in this sense, being commonly used, as in Heb_11:22, of the departing of the children of Israel from Egypt. But it is deeply printed in St. Peters mind; and he, who looks forward to drinking of his Masters cup and dying somewhere as He died, employs the same word concerning his own end. And the word is another indication of the calm with which he can look forward to his death. As with Christ, there is no reluctance, no shrinking. The change will be but a departure, a passing from one stage to another, the putting off the worn garment of mortality to be clothed upon by the robe which is from heaven.

His letters are the only means whereby he can speak after he has been taken from them. Hence his earnestness in writing. "I will give diligence." I have urged diligence on you; I will apply the lesson to myself, and make it possible that afterwards on every occasion you may have it before you. When dead, he will yet speak to them; so that in each new trial, in each time of need, they may strengthen their faith or be warned of their danger. "At every time," he says; and thus his strengthening words of admonition are a legacy through the ages to the Church for evermore. "For we did not follow cunningly devised fables." Here the Apostle speaks in the plural number, and it may well be that he means to include St. Paul with himself and James and John. For the evidence which converted that Apostle, though not the same as that vouchsafed to St. Peter, was of the same kind. The Lord had appeared unto him in the way, had made His glory seen and felt, and fixed for ever in the Apostles heart the reality of His power and presence. His cry, "Lord, what wilt Thou have me to do?" came from a heart conquered and convinced. He too followed no cunningly devised fable.

By the word (), which is rendered "cunningly devised" we are

reminded of the () wisdom which St. Paul so earnestly disclaims in his first

letter to the Corinthians. "I came not with excellency of speech or of wisdom," he says; "my preaching was not in persuasive words of wisdom, that your faith should not stand in the wisdom of men, but in the power of God." The wisdom which he speaks is not of this world, but Gods wisdom in a mystery. (1Co_2:1-7) St. Paul also warns against giving "heed to fables, which minister questionings rather than a dispensation of God which is in faith." (1Ti_1:4; of. also 1Ti_4:7 and 2Ti_4:4) In another place (Tit_1:14) he calls them "Jewish fables," a name which is of the same import as the "Jewish vanities" of Ignatius, a name by which he intimates that they darken and confuse the mind. The legends of the Talmud, the subtleties of the rabbinical teaching, and the allegorizing interpretations of Philo are the delusions to which both the Apostles refer. The evidence on which they ask credence for their teaching is of another kind. "That which was from the beginning," is the testimony of another Apostle, "that which we heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the word of life that declare we unto you also, that ye also may have fellowship with us". (1Jn_1:1-3) St. Peter had seen, and so had St. Paul; and they constantly appealed to, and rested their teaching on, facts and the historic reality of Christs life and work. "When we made known unto you the power and coming of our Lord Jesus Christ." This is the contrast to that mythic and allegorical teaching to which he has just alluded. From it men could derive neither help in the present, nor hope for the future. It generated superstition, and its followers believed a lie. Often it denied the continuity of revelation, and cast aside all the records thereof. Like theosophic dreams in every age, it was always unprofitable, nearly always pernicious. On the other hand, the teaching of Christs Apostles proclaimed a power which could save men from their sins, and imparted a hope that stretched out beyond the present, looking for the time when the Lord would reappear. All power Is given unto Christ. He is made Redeemer and Lord, and is to be at last the Judge of men. The assurance of His coming had been proclaimed by St. Peter in his former letter as a consolation under affliction. Faith, tried by

suffering, will be found unto praise, and glory, and honor, at the revelation of Jesus Christ. (1Pe_1:7) This is the climax of the glad tidings of the Gospel. But Christ comes to His people through all the days; and they are conscious of His coming, and inspired thereby and enabled for their work."But we were eye-witnesses of His majesty." He has already (1Pe_3:22) spoken of the fact of Christs ascension; he is now about to describe what was seen on the holy mount. These things are facts and verities, and not fables. But yet there was more revealed in them than either eye could grasp, or tongue could tell. They were Gods truth in a mystery, which supplied new thought for a whole lifetime. So for "eye-witnesses" the Apostle uses a word akin to that which twice over he employs in the former Epistle (1Pe_2:12) to describe the effect which Christian lives, when fully scanned, shall have upon the unbeliever. They shall have power to stop the mouths of opponents and to win them to the faith which before they maligned. Such deep insight into the power, and work, and glory of Jesus was imparted to the Apostles at the Transfiguration. They were initiated into the wisdom of God, and henceforth became prophets of the Incarnation; they were convinced that the Jesus with whom they companied was very God manifest in the flesh. The voice from heaven proclaimed it; it was attested by the glorified presence of Moses and Elijah, and by the majesty which for a moment broke through the veil of Christs flesh. Later on they saw Him risen from the dead, beheld His ascension into glory, and heard from the angels the promise of His return. Not without much meaning does the Apostle use a special pronoun

() as he dwells on this scene of His majesty. For he would impress on his

converts the identity of that Jesus whom he had known in the flesh with the very Son of God sent down from heaven."For He received from God the Father honor and glory." For the bright cloud which overshadowed them on the mountain-top was the visible token of the presence of God, as of old the cloud of glory had been, where God dwelt above the cherubim; while the honor and glory of Jesus were manifested when He was proclaimed to be the very Son of God. "When there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. "To express the magnificence of the glory which he beheld, the Apostle uses a word not found elsewhere in the New Testament. The Septuagint has it to describe the splendor of Jeshuruns God, who rideth in His "excellency" on the skies. (Deu_33:26) And it is this outward brightness of the shroud of the Godhead which tells all that human powers can receive of the majesty which it hides, just as His palace, the heavens, declares constantly the glory of God. The words spoken by the heavenly voice vary here from the records of each of the three Gospels. In one case the variation is slight, but there is no precise agreement. Had the Epistle been the work of some forger of a later age than St. Peters, we may rest assured that there would have been complete accord with one Evangelist or the other. There is a like diversity in the records of the words of the inscription above Christs cross. Substantial truth, not verbal preciseness, is what the Evangelists sought to leave to the Church; and their fidelity is proved by nothing more powerfully than by the diverse features of the Gospel narratives."And this voice we ourselves heard come out of heaven, when we were with Him

in the holy mount." We learn here why the Apostles were taken with Jesus to witness His transfiguration. Just before that event we find (Mat_16:21; Mar_8:31; Luk_9:22) it recorded by each of the Synoptists that Jesus had begun to show unto His disciples how He must suffer and die at Jerusalem. To Peter, who, as at other times, was the mouthpiece of the rest, such a declaration was unacceptable; but at his expression of displeasure he met the rebuke, "Get thee behind Me, Satan." He, and the rest with him, felt no doubt that such a death as Jesus had spoken of would be, humanly speaking, the ruin of their hopes. What these hopes were they did not formulate, but we can learn their character from some of their questionings. Now, on the top of Tabor, these three representatives of the apostolic band behold Moses and Elias appearing in glory, and Christ glorified more than they; and the subject of which they spake was the very death of which they had so disliked to hear: the decease which He was about to

accomplish () in Jerusalem. (Luk_9:31) The verb which the Evangelist

uses tells of the fulfillment of a prescribed course, and thus St. Peter was taught, and the rest with him, to speak of that death afterwards as he does in his former letter. "Christ was verily foreordained" to this redeeming work "before the foundation of the world." They heard that He who was to die was the very Son of God. The voice came from the glory of heaven; and from henceforth their hearts were still, even Peters voice being less heard than before. Down from the mountain they brought much illumination, much solemn pondering. We can feel why it was that "they held their peace, and told no man in those days any of the things which they had seen"; we can feel, too, that from henceforth the scene of this vision would be the holy mount. Gods voice had been heard there attesting the Divinity of their Lord and Master; the place whereon they had thus stood was forevermore Holy Ground.

14 because I know that I will SOO put it aside,

as our Lord Jesus Christ has made clear to me.

BARES, "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 Masters 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 Sybils 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 Masters 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 moments warning into the presence of our Judge.

CLARKE, "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.

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, 2Ti_4:7 or this may have respect to the words of Christ to Peter, above thirty years before, in Joh_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.

HERY, "II. The apostle, being set upon the work, tells us (2Pe_1:14) 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.

JAMISO, "shortly I must put off Greek, the putting off (as a garment) of my tabernacle is speedy: implying a soon approaching, and also a suddendeath (as a violent death is). Christs words, Joh_21:18, Joh_21:19, When thou art old, etc., were the ground of his knowing, now that he was old, that his foretold martyrdom was near. Compare as to Paul, 2Ti_4:6. Though a violent death, he calls it a departure (Greek for decease, 2Pe_1:15), compare Act_7:60.

CALVI, "14I must put off this my tabernacle. Literally the words are, Short is

the putting; away of this tabernacle. By this mode of speaking, and afterwards by

the word departing, he designates death, which it behooves us to notice; for we

are here taught how much death differs from perdition. Besides, too much dread of

death terrifies us, because we do not sufficiently consider how fading and

evanescent this life is, and do not reflect on the perpetuity of future life. But what

does Peter say? He declares that death is departing from this world, that we may

remove elsewhere, even to the Lord. It ought not, then, to be dreadful to us, as

though we were to perish when we die. He declares that it is the putting away of a

tabernacle, by which we are covered only for a short time. There is, then, no reason

why we should regret to be removed from it.

But there is to be understood an implied contrast between a fading tabernacle and a

perpetual habitation, which Paul explains in 2 Corinthians 5:1. (154)

When he says that it had been revealed to him by Christ, he refers not to the kind of

death, but to the time. But if he received the oracle at Babylon respecting his death

being near, how was he crucified at Rome? It certainly appears that he died very far

from Italy, except he flew in a moment over seas and lands. (155) But the Papists, in

order to claim for themselves the body of Peter, make themselves Babylonians, and

say that Rome is called Babylon by Peter: this shall be refuted in its proper place.

What he says of remembering these things after his death, was intended to shew,

that posterity ought to learn from him when dead. For the apostles had not regard

only for their own age, but purposed to do us good also. Though, then, they are

dead, their doctrine lives and prevails: and it is our duty to profit by their writings,

as though they were manifestly present with. us.

ELLICOTT, (14) Knowing that shortly I must put off this my tabernacle.This is rather wide of the mark. Among English versions Wiclif alone is right. The meaning is, Knowing as I do that

the putting off of my tabernacle will be done swiftly (comp. 2 Peter 2:1 )i.e., will soon be over when it once begins. The point is not that the writer believes himself to be near his end, but that his end would be such as to allow of no deathbed exhortations; what he has to say must be said in

good time, for Christ had told him that his death would be a violent one (John 21:18 ). Some of those who have taken the passage in the sense of the Authorised version have supposed a special revelation to be implied in the last half of the verse. But without any revelation an old man might know that his end must soon come; and Christ had already told him that it should come when he began to be old. The putting off of my tabernacle involves rather a mixture of

metaphors; we have a similar mixture in Colossians 2:11 . The word for putting off occurs nowhere but here and 1 Peter 3:21 ; but the coincidence is not one on which much stress can be laid.

Hath shewed me.More strictly, shewed me. The substitution of perfect for aorist is here objectionable, as it obscures the reference to a definite moment in the Apostles life. If the

reference were to John 21:18 , this would be at once fatal to the authenticity of our Epistle; for of course no part of St. Johns Gospel, and least of all the last chapter, was written during the life

of St. Peter. But if the reference be to the event narrated in John 21:18 , then that narrative confirms what is said here, this being a prior and independent allusion to the same occurrence. In this case we have strong evidence of the authenticity of St. Peter.

PULPIT,Knowing that shortly I must put off this my tabernacle; literally, knowing that swift is the putting off of my tabernacle. St. Peter may mean by these words either that his death was near at hand, or that, when it came, it would be sudden, a violent death, not a lengthened illness. So Bengel, "Qui diu aegrotant, possunt altos adhuc pascere. Crux id Petro non erat permisura. Ideo prius agit quod agendum est." Compare the use of the same word ( ta????) in 2 Peter 2:1. St. Paul, in 2 Corinthians 5:1-4, speaks, like St. Peter here, of putting off a tabernacle or tent as we talk of putting off a garment. Alford quotes Josephus, 'Ant.,' 2 Corinthians 4:8. 2, where Moses says, "Since I must depart from life, I have thought it right not even now to lay aside my zeal for your happiness.'' The word used here for "putting off" ( a?p??es??) is one of the links between the two Epistles; it occurs also in 1 Peter 3:21. Even as our Lord Jesus Christ hath showed me; better, as in the Revised Version, signified unto me. The aorist points to a definite time. St. Peter is thinking of our Lord's prophecy, which St. John afterwards recorded (John 21:18); he could never forget that touching interview; he had already referred to it once in 1 Peter 5:2.

COKE, 2 Peter 1:14. Knowing that shortly I must put off, &c. Knowing that the

laying aside of this my tabernacle approacheth swiftly, in the manner that the Lord

Jesus Christ hath made known unto me. Our Lord not only told St. Peter that he

was to die a violent death, but also the manner of it: John 21:18-19. It is inquired,

"How did St. Peter know that he was to die shortly?" ow it is generally agreed,

that our Lord, in the place above quoted, foretold him that he was to die a violent

death; but because there is no express mention of the exact time, some of the

ancients say that St. Peter had about this period a vision, declaring to him that the

time was now approaching. Others think that our Lord limited the time so far, as

that it was to happen before the destruction of Jerusalem; though St. John was to

survive that desolation. St. Peter, therefore, hearing, where he now was, of the

calamities coming upon the Jewish nation, and learning from those signs and

forerunners, that the destruction of that nation was at hand; he from thence

concluded, that the time of his own martyrdom must be very speedily. This may be

said with certainty,that the Lord Jesus had told him that he should die a martyr

in his old age; and his being now grown old, might help to determine the time of his

martyrdom. But I have no doubt that all these evidences were also accompanied

with immediate divine intimations. St. Peter wrote by the infallible inspiration of the

Holy Spirit of God.

15 And I will make every effort to see that after

my departure you will always be able to

remember these things.

BARES, "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, (S 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 2Pe_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 mans 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 1880s), and will continue to do it until the second coming of the Saviour.

CLARKE, "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 - 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, VWXX

, that I AM that Socrates who now converses with you; but he

thinks that I am he, XW,,

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.

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.

JAMISO, "endeavour use my diligence: the same Greek word as in 2Pe_1:10 : this is the field in which my diligence has scope. Peter thus fulfils Christs charge, Feed My sheep (Joh_21:16, Joh_21:17).

decease departure. The very word (exodus) used in the Transfiguration, Moses and Elias conversing about Christs 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 (Luk_9:31, Luk_9:33): an undesigned coincidence confirming Peters authorship of this Epistle.that ye may be able by the help of this written Epistle; and perhaps also of

Marks 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.

ELLICOTT, (15) Moreover I will endeavour.The verse requires re-arranging. Always (or better, at all times) belongs to may be able, not to have in remembrance; and perhaps moreover is not quite right. Better, But I will endeavour that ye may at all times also (as well as now) have it in your power after my decease to remember these things. To what does this declaration point? The simplest answer is, to his writing this letter, which they might keep and

read whenever they liked. (Comp. 2 Peter 1:13 .) Other suggestions areto his having copies

of this letter distributed; or, writing other letters; or, instructing, St. Mark to write his Gospel; or, commissioning faithful men to teach these things. There seems to be nothing either for or against these conjectures. It is a coincidence worth noting that, with the Transfiguration in his

mind (2 Peter 1:16-18 ), he uses, in close succession, two words connected in St. Lukes account of the Transfiguration (Luke 9:31 ; Luke 9:33 )decease and tabernacle.

BESO, "2 Peter 1:15. Moreover I will endeavour By writing these things in

this epistle, and by every other means in my power, while it pleases God to continue

me among you; that ye may be able Through frequently reading what I here

write; after my decease to have these things always in remembrance The

apostles care in this was highly commendable; because the most important truths, if

they are not remembered, have no influence on the mind. The gradation in this

passage is beautiful. He proposed to put the brethren in remembrance of some

revealed truths, with which they were acquainted; he proposed to do this, not once

or twice, but always, as long as he lived; nay, he proposed [by leaving this written

testimony among them] to put them in remembrance of these things after his death.

Wherefore the ministers of the gospel, following Peters example, ought to insist

most on the things which are of most importance to their people, although they are

already well instructed in them, the influence of truth depending not so much upon

the knowledge, as upon the frequent recollection of it. Macknight.

PULPIT, Moreover I will endeavour that ye may be able after my decease to have

these things always in remembrance; rather, but I will also give diligence that ye

may be able at every time after my decease to call these things to remembrance. Of

the two particles used here the de connects this verso with 2 Peter 1:13; the ?a?

implies a further resolve. St. Peter will not only stir up the minds of his readers

during his life, but he will give diligence to enable them to call to remembrance,

after his death, the truths which he had preached. These words may refer simply to

the present Epistle; but it seems more natural to understand them of an intention to

commit to writing the facts of the gospel history; if this be so, we have here a

confirmation of the ancient tradition that the Second Gospel was written by St.

Mark at the dictation of St. Peter. The verb sp??das? is that used in verse 10, and

should be translated in the same way; they must give diligence to make their calling

and election sure. St. Peter, for his part, will give diligence to furnish them with a

lasting record of the truths of Christianity. The adverb e??ast?te, at every time,

whenever there may be need, occurs only here in the ew Testament. It is

remarkable that we have here, in two consecutive verses, two words which remind

us of the history of the Transfiguration, "tabernacle," and "decease" ( e???d??; see

Luke 9:31). Then Peter proposed to make three tabernacles; then he heard Moses

and Elijah speaking of the Lord's decease which he should accomplish at Jerusalem.

The simple unconscious occurrence of these coincidences is a strong proof of the

genuineness of our Epistle; it is inconceivable that an imitator of the second century

should have shown this delicate skill in adapting his production to the circumstances

of the supposed writer. The last words of the verse may mean (and in classical

Greek would mean) "to make mention of these things;" but the usual rendering

seems more suitable here. St. Peter was anxious rather that his readers should have

the truths of the gospel living in their memories, than that they should talk about

them; that would follow as a matter of course: "Out of the abundance of the heart

the mouth speaketh." Some Roman Catholic commentators think that this passage

contains a promise that the apostle would still, after his death, continue to

remember the needs of the Church on earth, and to help them by his intercessions;

but this interpretation involves a complete dislocation of clauses, and cannot

possibly be the true meaning of the words.

COKE, 2 Peter 1:15. To have these things always in remembrance. The things

which they were to have always in remembrance, were, the necessity of experiencing

and practising the graces and virtues of the Christian life, mentioned 2 Peter 1:5.

&c. and that if they did so, they should have an abundant entrance into Christ's

everlasting kingdom of happiness. More important truths they could not remember;

these things St. Peter had preached during his life; and he wrote these two epistles,

that the Christians might remember them when he was dead. He thought writing

much preferable to oral tradition, for preserving the exact knowledge and

remembrance of truths of the last consequence:and he judged well; for what have

we certain from oral tradition? whereas these two epistles of St. Peter's have already

continued above 1700 years, and are as able to put us in remembrance of these

things, as they were the Christians at that age when they were written, and of all

ages since. The note of the Rhemish annotators upon this verse is most curious; for

they fancy that St. Peter had intimated to the Christians, "That his care over them

should not cease by death; but that by his intercession before God,after his

departure, he would do the same thing for them that he had done before in his life

by teaching and preaching." Surely it is a sign of a desperate cause, and that men

are put to the most wretched shifts to maintain a party or faction, when they make

use of such despicable proofs! "I was of opinion, says Dr. Heylin, that probably St.

Peter fulfilled this promise, not only by leaving these epistles behind him, but by

leaving also some directions with St. Jude, who, in his epistle to the same persons,

repeats many things from this, with such a sameness, as I thought difficult to be

accounted for any other way, till I saw a more satisfactory solution of the difficulty,

in that admirable performance, 'The Use and Intent of Prophesy;' where, in the first

dissertation, it is shewn, from some passages quoted from the Apostolical

constitutions, that it is highly reasonable to suppose, that the apostles had a meeting

upon the extraordinary case of the new false teachers; and that they gave jointly, by

common consent and deliberation, precepts proper to the occasion, to be

communicated to all churches by their respective apostles and bishops; that

accordingly many circular letters were sent for that purpose; and that the second

epistle of St. Peter, and St. Jude's epistle, seem to be of this sort, &c."

COFFMA, "Dummelow thought that "these things" had primary reference to

Peter's first epistle, but that "more than his one letter is meant."[42] Payne leaned

toward the idea that "the writer means the Gospel of Mark, which early tradition

tells us was the written record of much of Peter's preaching."[43] However, the view

here is that Peter meant the entire corpus of Christian doctrine which the church at

the date of this letter already possessed, and which was acknowledged by Peter in 2

Peter 1:12. See more on this in the introduction.

It is strange that the commentators are unanimously silent with reference to one of

the biggest things in the verse, namely, that Peter entertained no idea whatever

relative to any successor of his, rising up after him with his full plenary authority

and inspiration. If he had, there would not have been any need for him to provide

written records of important Christian truth that would be available after his death.

This and the two previous verses reveal the purposes of Peter's writing this letter,

that being to record for all ages to come a written record of vital Christian teaching.

[42] J. G. Dummelow, op. cit., p. 1050.

[43] David F. Payne, op. cit., p. 601.

16 For we did not follow cleverly devised stories

when we told you about the coming of our Lord

Jesus Christ in power, but we were eyewitnesses

of his majesty.

BARES, "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, 1Pe_1:5, 1Pe_1:13; 1Pe_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 1Th_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 2Pe_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 prevailed that many were in danger of falling from their own steadfastness 2Pe_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 Peters 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.

CLARKE, "Cunningly devised fables - . I think, with

Macknight and others, from the apostles using , 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 , 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 ,

beholders, , 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, ,

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.

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 1Ti_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, 1Pe_1:7

and which he puts them in mind of in this, 2Pe_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 Mat_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 Mat_16:27.

HERY 16-18, 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 (1Jo_4:3), 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_11:39. 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, Joh_10:17. (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, Joh_12:28, Joh_12:29), 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 (Act_9:7), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, Act_22:9. 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 (Exo_3:5), and the mountain holy on which the temple was built, Psa_87:1. 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.

JAMISO, "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 (mans) wisdom; as distinguished from what the Holy Ghost teaches (compare 1Co_3:13). But compare also 2Pe_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 personallytaught the churches in Pontus, Galatia, etc., 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 (2Pe_1:1, including, but not restricted, as First Peter, to the churches in Pontus, etc.).power the opposite of fables; compare the contrast of word and power,

1Co_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 (2Pe_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 ONES majesty.

CALVIN,"CALVIN,"CALVIN,"CALVIN,"16161616.Forwehavenotfollowedcunninglydevisedfables.Itgivesusmuch.Forwehavenotfollowedcunninglydevisedfables.Itgivesusmuch.Forwehavenotfollowedcunninglydevisedfables.Itgivesusmuch.Forwehavenotfollowedcunninglydevisedfables.Itgivesusmuch

courage,whenweknowthatwelaborinamatterthatiscertain.Lest,then,thefaithfulcourage,whenweknowthatwelaborinamatt