Seventh-day Adventist Bible Commentary2 Peter 1

The Second Epistle General of PETER INTRODUCTION 1. Title. In the earliest Greek manuscripts this epistle is entitled simply Petrou B (“Of Peter II”). Compare the title of 1 Peter (see p. 547). 2. Authorship. Since early times there has been considerable discussion with respect to the authorship of 2 Peter. Origen (c. A.D. 185–c. 254), the earliest writer who names the epistle, expresses doubt as to its authenticity (Eusebius Ecclesiastical History vi. 25). Jerome (c. A.D. 340–420) says that questions had been raised about the style of the epistle. Other Church Fathers either felt grave doubts about it or rejected it outright. Eusebius (ibid. iii. 3; Loeb ed., vol. I, pp. 191, 193) says: “Of Peter, one epistle, that which is called his first, is admitted, and the ancient presbyters used this in their own writings as unquestioned, but the so-called second epistle we have not received as canonical, but nevertheless it has appeared useful to many, and has been studied with other Scriptures.” There are apparently no direct quotations from 2 Peter in the Christian writings of the first two centuries, but only scattered allusions that suggest an acquaintance with it. Doubt with respect to this epistle was most forcefully expressed in the church at Antioch, chiefly because of the absence of 2 Peter, together with 2 John, John, Jude, and the Revelation, from the Peshitta (see Vol. V, p. 135). This commentary holds that though these objections are impressive, they are more than offset by the evidence in behalf of the claim that the apostle Peter was the author of 2 Peter. For a summary of the evidence on which this commentary bases its conclusion in this matter see Vol. V, pp. 185, 186; Vol. VII, p. 547. 3. Historical Setting. 2 Peter is addressed to “them that have obtained like precious faith with us” (ch. 1:1), presumably referring to the readers of the first epistle (see p. 547). This appears to be confirmed by ch. 3:1. Peter must have been martyred no later than A.D. 67 (see Vol. VI, pp. 34, 102). His second epistle is thought to have been written shortly before this date. There is no evidence to determine where the epistle was written; most probably it was Rome. 4. Theme. As with 1 Peter, the theme is pastoral. The writer exhorts his readers to continue growth in grace and in spiritual knowledge, that God’s design in their calling and election might be fulfilled. In ch. 1 he encourages them by reference to his own experience and to the prophetic word. In ch. 2 he warns against false teachers. In ch. 3 a discussion of the scoffers’ rejection of the promise of Christ’s return leads to an affirmation of the certainty of the second coming and an exhortation to be ready for that great event. 5. Outline. I. Salutation and Introduction, 1:1–11. A. Salutation, 1:1, 2. B. Exhortation, 1:3–11. II. Purpose of the Epistle, 1:12–21. A. To establish believers in present truth, 1:12–15. B. Confirmation of the gospel through personal experience, 1:16–18. C. Confirmation of the gospel in prophecy, 1:19–21. III. Warnings Against False Teachers, 2:1–22. A. False teachers and their deceptive heresies, 2:1–3.

B. Punishment of the ungodly; deliverance of the righteous, 2:4–10a. C. True nature of the false teachers, 2:10b–22. IV. Christ’s Second Coming and Preparation for His Appearing, 3:1–18. A. Reference to the testimony of prophets and apostles, 3:1, 2. B. Scoffers refuted by the facts of the Flood, 3:3–7. C. Certainty of Christ’s return, 3:8–10. D. Exhortation to holy living in anticipation of the advent, 3:11–18.

Simon. Gr. Sumeōn, a transliteration of the Heb. Shim‘on, “Simeon.” The more common Greek transliteration is Simon. Textual evidence may be cited (cf. p. 10) for this latter transliteration. See on Matt. 4:18. Peter. See on Matt. 4:18. For comment on the authorship of the epistle see p. 593. Servant. Gr. doulos (see on Rom. 1:1). Apostle. Gr. apostolos, “a messenger” (see on Mark 3:14; Acts 1:2; Rom. 1:1; 2 Cor. 1:1). Of Jesus Christ. See on 1 Peter 1:1. Obtained. Gr. lagchanō, “to receive,” “to obtain by lot,” used only here and in Luke 1:9; John 19:24; Acts 1:17 in the NT (cf. on Acts 1:17). Lagchanō is used to stress the divine origin of the inheritance. The gift is due to God’s graciousness, and not to any inherent worth in the individual. The apostle does not specifically describe those to whom he is writing, but presumably they are the same believers to whom he addressed the first epistle (see p. 593; see on 1 Peter 1:1). Like precious. Gr. isotimos, “equally precious,” “equally honored.” Faith. This may refer to that faith by which the believers responded to God’s call, or to the body of belief which they accepted on becoming Christians, or to both (cf. on Acts 6:7). With us. That is, as we have. Peter equates his readers’ faith with his own. The question as to whom “us” refers has occasioned much discussion. Some hold that Peter is speaking for the entire body of Jewish Christians, supposing that he is writing to Gentiles, as in the first epistle (see on 1 Peter 1:1). Others, believing him to be writing to Jews of the Diaspora (see on 1 Peter 1:1), interpret “us” as the apostle and the members of the local church where Peter was at the time of writing. Still others take “us” to be a reference to all the apostles who have shared their faith with the converted in many parts of the world. This last interpretation seems preferable, inasmuch as it avoids any dogmatic distinction other than the natural one between apostles and lay members. Righteousness of God. For the various possible meanings of this phrase see on Rom. 1:17. For comment on “righteousness” (dikaiosunē) see on Matt. 5:6. Peter here explains

that his readers have shared in the same faith that he possesses, by virtue of divine mercy, which seeks to bring salvation to all. Our Saviour. The Greek construction makes it reasonably certain that “God and our Saviour Jesus Christ” refers to one person, Jesus Christ. The phrase may be rendered “our God, even the Saviour Jesus Christ.” Such a clear acceptance of the deity of Jesus need cause no surprise, for Peter himself had acknowledged his Lord as “the Son of the living God” (Matt. 16:16) and had heard Thomas call Him “my Lord and my God” (John 20:28). For comment on Christ’s titles and His deity see on Matt. 1:1; see Vol. V, pp. 917–919. 2. Grace and peace. See on Rom. 1:7; 2 Cor. 1:2. Be multiplied. The readers already possessed grace and peace in some measure. Now the apostle would have them gain even greater supplies of these heavenly gifts (see ch. 3:18). Through the knowledge. Or, “in knowledge.” The word here used for “knowledge” (epignōsis) is more emphatic than the simple noun form (gnōsis), and implies a fuller, more perfect knowledge that comes from contemplation of the object studied. Such knowledge cannot fail to influence the life of the one who gains it. When it centers on the Father and the Son it brings abundant grace and peace into the heart of its possessor. The apostle is very much aware of the efficacy of this epignōsis, and refers to it four times in this epistle (here; vs. 3, 8; ch. 2:20). God, and of Jesus. In contrast with the similar phrase in v. 1, the Greek construction here indicates that the apostle refers to both the Father and the Son.

Ellen G. White

Ellen G. White

According as. Or, “seeing that.” The words that follow are an expansion of the thought that grace and peace come from personal acquaintance with God and Christ (v. 2). His divine power. That is, Christ’s divine power, since He is the last person referred to in v. 2 and since He seems to be called “God” in v. 1. The word for “divine” (theios) is used in the NT only here, in v. 4, and in Acts 17:29, where it is rendered “Godhead.” The word for “power” (dunamis, see on Acts 1:8) is found combined with theios in Greek inscriptions of the 1st century A.D., and Peter is therefore employing a term with which his readers are doubtless acquainted. He is here stressing the might and majesty of his Lord, as he does elsewhere in the epistle (ch. 1:11, 16, 17), and shows what his Lord’s power can do for us. Hath given. Gr. dōreō, “to present a gift,” “to bestow,” a stronger word than the usual didōmi, “to give.” All things. A reminder that the Lord has withheld no necessary aid to our salvation. Life. That is, spiritual life such as is required of the Christian, and also physical life (Acts 17:25, 28). Godliness. Gr. eusebeia, “piety,” “religion” that is, Christian conduct (see on 1 Tim. 2:2). The gifts bestowed by Christ are to enable His followers to attain the standards set for them. The victorious life cannot be lived without the gifts; so it behooves us to accept and to use them. Knowledge. Gr. epignōsis (see on v. 2).

Him that hath called. This may refer either to the Father, generally presented in the NT as the One who calls the Christian (Rom. 8:30), or to the Son, who called the disciples (Mark 3:13) and sinners (Matt. 9:13). If any distinction is made, it is without practical difference, since both Father and Son unite in the call. The call of either is equally effective. To glory and virtue. Literally, “through glory and virtue,” but textual evidence favors (cf. p. 10) the reading “to his own glory and virtue.” The word translated “virtue” (aretē) may be rendered “goodness,” “excellence” (see on Phil. 4:8; 1 Peter 2:9). The phrase under consideration may support the application to Christ of the words “him that hath called,” since it is primarily Christ’s own glory and excellence to which the striving Christian aspires. It is the sight of Christ “lifted up” that stimulates men to abandon sin and to follow after the glorious qualities the Saviour so persuasively displays.

Whereby. Or, “by means of which,” referring to the divine glory and excellence, which are themselves an earnest of the promises next mentioned. Are given. Or, “have been bestowed.” The same verb and tense are used as in v. 3. Exceeding great … promises. Textual evidence may be cited (cf. p. 10) for the following word order: “the precious and exceedingly great promises.” The word for “promises” (epaggelmata), occurring only here and in ch. 3:13 in the NT, may be translated “promised blessings,” referring to the fulfillment of the promises rather than simply to the promises as such. It doubtless refers to all the divine assurances that are fulfilled in a man’s salvation. But, in view of Peter’s later usage (ch. 3:13), the word may have special reference to the second coming and its attendant glory, in which event all divine promises find satisfying fulfillment. That by these. That is, by the promised spiritual gifts already received by the believer. Partakers. Gr. koinōnoi (see on 1 Peter 5:1). Divine nature. For the word “divine” (theios) see on v. 3. Adam was created “in the image of God” (Gen. 1:27), but sin came, and the divine image was marred. Christ came to restore that which was lost, and the Christian may therefore expect to have the divine image restored in his soul (see on 2 Cor. 3:18; Heb. 3:14). This possibility should ever be before the believer’s eyes to stimulate him to perfect Christ-likeness. He will attain to this goal to the extent that he accepts and uses the powers latent in the spiritual gifts Christ has made available to him. The transformation begins at the new birth and continues until Christ’s appearing (see on 1 John 3:2). Having escaped. Gr. apopheugō, “to flee away from,” implying, not a rescue in which the Christian is a passive object, but an active flight from evil. This stresses an important truth: the believer is not saved in sin, but is given power to turn from sin, to escape from its clutches and thus to live free from its corrupting influence (see on Matt. 1:21). The tense of the verb, “having fled away from,” shows that the sharing in the divine nature can come only after the Christian has fled from the corruption. Corruption. Gr. phthora, “decay,” “ruin,” “destruction,” used here as a fit term for the wickedness that is in the world. World. Gr. kosmos (see on 1 John 2:15).

Through lust. The expression may be interpreted “by lust,” making lust the source of the evil that is in the world, or, “in lust,” making lust the sphere in which the evil manifests itself. For comment on “lust” (epithumia) see on Rom. 7:7.

Ellen G. White

And beside this. Rather, “Indeed and for this very reason.” Surely God’s purpose in bestowing promised blessings upon us (that we may share in the divine nature) is reason enough to stimulate us to greater zeal in pursuit of righteousness. God has done His part; we must now do ours. Giving all diligence. Literally, “having brought in by the side all diligence.” For comment on “diligence” (spoudē) see on Rom. 12:8, 11. We are to add our diligent pursuit of Christian virtues to the gifts God has already bestowed. Working along with God, the Christian is enabled to develop the sanctified life. Add. Gr. epichorēgeō, “to supply,” “to furnish.” To your faith. Or, “in connection with your faith.” Here Peter begins his list of virtues, sometimes aptly called “Peter’s ladder.” It appears that similar lists were current in the Hellenistic world. Peter’s list differs from these others, however, in its inspiration and Christian setting and in its implication that one virtue develops from another. Virtue. Gr. aretē (see on v. 3). Peter’s thought may be paraphrased, “in connection with your faith, supply moral excellence.” By heeding such counsel the Christian will build a balanced life. Knowledge. As with the previous phrase, this may be rendered, “in connection with moral excellence [supply] knowledge.” The “knowledge” (gnōsis) doubtless refers to a practical understanding of God’s ways and plans for the individual rather than to a merely intellectual knowledge (cf. on 1 Cor. 1:5; 12:8).

Ellen G. White

Temperance. Gr. egkrateia, “self-control” (see on Acts 24:25), which is to predominate in all departments of the believer’s life. The preceding qualities will be of little avail if not accompanied by self-control on the Christian’s part. See on Gal. 5:23. Patience. Gr. hupomonē, literally, a “remaining under,” stressing a brave, steadfast perseverance under adversity (see on Rom. 5:3). Godliness. Or, “reverence toward God” (see on v. 3). This quality will prevent the Christian from becoming pharisaical; it will keep him humble and gentle.

Ellen G. White

Brotherly kindness. Gr. philadelphia, “love of the brethren.” In classical Greek the word implies affection for one’s blood relatives, but in the NT philadelphia embraces all members of the church (see on Rom. 12:10). In a church surrounded by paganism there would be great need of genuine brotherly love. The need of the modern church is no less great in this respect. Charity. Gr. agapē, “love” (see on Matt. 5:43; 1 Cor. 13:1). This is the true Christian affection that seeks only the good of the one loved. Agapē is an affection based on knowledge and reason, an affection that is willing to sacrifice self for the best good of the loved one. This is what God feels for Christ and for men, and what He wishes men to feel for one another. This is the capstone, the crown, of all the preceding qualities listed by Peter. It is the greatest of all virtues (1 Cor. 13:13); it is that which must govern all we do (ch. 16:14). All the virtues meet in this greatest emotion; and all others fail and are less

than nothing without it (1 Cor. 13:1–3). It is that which does no ill to his neighbor (Rom. 13:10); its absence cannot be compensated for by sacrifice, not even of life itself (1 Cor. 13:3).

For if. Peter is not satisfied with the presence of the preceding virtues in the Christian’s life; he intends that they should flourish and increase in potency and possibly in numbers (see on ch. 3:18). They make you … be. Or, “they keep you from being.” Barren. Gr. argoi, “lazy,” or “idle.” It is impossible for one who is endued with the virtues detailed in vs. 5–7 to be an idle member of the church. His faith, brotherly kindness, and love, to mention only three of the eight qualities listed, will impel him to work for others and for his Lord’s kingdom. Unfruitful. Here the apostle includes a promise that Christian service, rendered through the operation of the basic qualities that have just been examined, will be productive. As money well invested is expected to yield dividends, as a field cultivated is expected to produce good crops, so the Christian life, well furnished with every needed virtue, is certain to produce results (cf. Phil. 1:11; James 3:17). Knowledge. Gr. epignōsis, as in v. 2 (see comment there), not gnōsis, as in v. 5. The preceding virtues can be developed, applied, and find their true end only in connection with a full knowledge of Jesus Christ. If they are not fulfilled in connection with Jesus, they will fail to produce their true fruitage, but if they function in continual connection with the Saviour, their fruitfulness need know no limit.

But he that lacketh these things. One in whom the graces mentioned by Peter are missing cannot intimately know Jesus, and is without the Light of the world. He is able to see the things of the world but is terribly shortsighted in respect to spiritual matters. He is, as the apostle says, “blind.” Cannot see afar off. Gr. muōpazō, “to be shortsighted,” whence our English word, “myopic.” Peter is speaking of professing Christians who have failed to add the desired virtues to their initial “faith” (v. 5). All such lack spiritual sight. They are dimly aware of spiritual values, but are incapable of perceiving their true value. They find it easier to see the things that are close at hand, the things of the world. Purged … sins. The incomplete Christian of whom Peter is speaking is so faulty that he has allowed the fact of his former justification, testified to by his baptism, to slip from his mind (cf. 1 Peter 2:24; 3:18). The person who forgets the cleansing of all the sins he committed up to the time of his justification is indeed in danger of rejecting the cross of Christ and of losing the basis for growth in spiritual knowledge and sanctification.

Wherefore the rather. Or, “wherefore the more,” that is, in view of all the reasoning outlined in vs. 3–9, Peter’s readers ought to give added attention to the matter of salvation. Brethren. By using this word the apostle affectionately associates himself with his readers. Give diligence. Gr. spoudazō, “to endeavor,” “to exert oneself,” usually implying haste. The apostle clearly understood the central position of Christ in effecting man’s salvation, but wished to make the believers aware of their own responsibility to cooperate with the divine agencies. Calling. See on Rom. 8:30; Phil. 3:14.

Election. See on Rom. 9:11. Sure. Gr. bebaios, “stable,” “fast,” “established.” The calling and election are an act of God (1 Peter 1:2; 2:21); yet it is possible for one to “frustrate the grace of God” (Gal. 2:21). Accordingly, the believer needs to “work out” his “own salvation with fear and trembling” (Phil. 2:12). He will then be making a certainty of what God has already desired and made possible. Fall. Or, “stumble.” The apostle is not implying that he who follows his counsel will never fall into sin, but that such a one will not fall from God’s calling and election. We may sin, but we shall triumph over sin, and not utterly fall from grace and forfeit salvation provided, of course, we fulfill the conditions the apostle lays down (cf. on 1 John 3:6–9).

Ellen G. White

For so. That is, by fulfilling the advice given in v. 10. Ministered. Peter here uses the same Greek verb translated “add” in v. 5. Through promised divine power we are to furnish our lives with solid Christian virtues (vs. 5–7); then God will be able to furnish us with an eternal home in the kingdom of His dear Son. Abundantly. Rather, “richly.” All of the Lord’s gifts are generously bestowed. The future He has prepared for faithful believers will surpass man’s highest expectations (cf. on 1 Cor. 2:9, 10) and will prove to be rich indeed. Everlasting kingdom. Rather, “eternal kingdom.” This is the only place in the NT where the adjective “eternal” is joined to “kingdom.” It is most commonly used with “life” (see on John 3:16). Lord … Christ. This title for Christ confirms the suggestion that the corresponding phrase in v. 1 also applies to the Saviour (see comment there). The kingdom is His (Luke 22:30; John 18:36), but also His Father’s (Matt. 6:33; 26:29; Mark 14:25). It is the kingdom that has been prepared for the faithful from the foundation of the world (Matt. 25:34; see on ch. 4:17).

Wherefore. This word suggests the anxiety of the apostle and his sense of personal responsibility with respect to the dangers threatening the church in his day. I will not be. Peter is prepared to fulfill his spiritual responsibility by continuing to teach the truths presented in vs. 3–11. He realizes the necessity of maintaining a firm faith in the truths of the kingdom, and the faithful practice of the duties involved. Established. Gr. stērizō (see on Rom. 16:25). Peters has carried out his Master’s command (Luke 22:32) by ensuring that his readers are made firm in the faith. The present truth. Or, “the truth that is present [with you],” that is, in the truth which the readers have been taught. The word “truth” (alētheia) refers to the whole body of Christian teaching in which the believers had already been instructed, and which they “know” (cf. on John 8:32).

I think. Gr. hēgeomai, originally, “to go before [another],” “to step out in front,” later, “to deem,” “to consider.” The apostle deems it his duty to step out prominently to warn the church by stirring up the members’ minds. This was a duty in which he did not dare fail. Meet. Or, “right,” “just,” in reference to his duty. Tabernacle. Or, “tent,” conveying the idea of a temporary dwelling. Peter is thinking of his mortal, material body as but a temporary thing eventually to be replaced by an

immortal one (see 1 Cor. 15:50–53; cf. on 2 Cor. 5:1). He plans to be, as long as he lives, a faithful pastor of the flock which the Lord has placed in his charge. To stir. Gr. diegeirō, “to arouse thoroughly.” Peter’s use of the present tense implies “to keep on thoroughly arousing.” Peter planned to continue his good work as long as necessary. By putting … remembrance. A similar phrase occurs in ch. 3:1. The writer feels that a clear reminder of the basis of their faith will be sufficient to reaffirm their confidence in Christian teaching.

Knowing. The apostle’s knowledge is sure, for it comes from the Lord Himself (see below). Shortly. Gr. tachinos, “suddenly,” or “soon.” Peter may refer to his approaching death as violent or simply as imminent. The Lord had told Peter that he was to die a violent death (John 21:18, 19). On the other hand the apostle was no longer a young man and may have surmised that his end was near, as indeed it was. I must put off. Literally, “the putting off,” a metaphor that is more appropriate for a garment than a tent. Shewed. Gr. dēloō, “to make plain,” “to point out,” “to indicate,” variously translated as “declare,” “signify” elsewhere in the NT (cf. 1 Cor. 3:13; 1 Peter 1:11; etc.). The Greek here points to a definite time, that is, the time when the Lord foretold Peter’s death (John 21:18, 19).

Ellen G. White

I will endeavour. Or, “I shall be diligent.” Compare the phrase, “give diligence” (v. 10). Decease. Gr. exodos, “exit,” “departure.” From exodos comes the English word “exodus.” Luke uses exodos in his Transfiguration story, when he records that Moses and Elijah spoke of Christ’s “decease [exodos] which he should accomplish at Jerusalem” (Luke 9:31). Note that Peter does not expect to be alive at the time of his Lord’s return; he accepts Christ’s prophecy concerning his death. Always. Or, “at every time,” that is, as the need arises. Remembrance. Peter hoped his readers would remember his words, which they had hidden in their hearts. But if they should forget, they could turn to his letter and refresh their memory with his wise counsel.

Cunningly devised. Or, “cleverly devised,” “artfully planned.” Fables. Gr. muthoi, from which comes our word “myths.” Peter may be referring to heathen myths about the descent of gods in human guise, or, more probably, he is warning against teachings that were being propagated by the false teachers whom he exposes in ch. 2 (cf. 1 Tim. 1:4; 4:7; 2 Tim. 2:18; Titus 1:14). Made known. Perhaps through Peter’s own first epistle (1 Peter 1:7, 13; 4:13), through his influence on the Gospel of Mark (see Vol. V, pp. 563, 564), or through previous personal instruction he had given his readers. Power and coming. The Greek indicates that both refer to the same event. Peter had witnessed the miracles done by Christ. He saw the miracle of the Transfiguration, which was a miniature representation of the future kingdom of glory (DA 422). Here, however, he is thinking primarily of the manifestation of divine power that will accompany the second coming, of which the Transfiguration was a pledge. This is strongly suggested by

the fact that dunamis, “power,” has the definite article; parousia, “coming,” does not; both nouns are in the same case and joined by the conjunction, and are thus a unit in thought: divine power in connection with the second coming. For comment on parousia see on Matt. 24:3. Eyewitnesses. The fact that the apostles had been eyewitnesses of the life, ministry, death, resurrection, and ascension of Christ convinced them that He was indeed the promised Messiah, the Son of God. In turn, this conviction imparted irresistible power to the message they proclaimed. See on Luke 1:2; 1 John 1:1–3. Of his majesty. Literally, “of that one’s magnificence.” The fact that the three apostles were eyewitnesses of the magnificent glory of Christ at the Transfiguration is proof of their trustworthiness as preachers of the second coming. Divine power at the Transfiguration proclaimed the deity of Christ to the three apostles (2 Peter 1:17; Matt. 17:5); divine power will make known the same truth to all the world at the second coming.

He received. This refers to the actual time of the Transfiguration. Honour and glory. The honor of being openly acknowledged by the Father, and the glory that shone from His person at the Transfiguration, reminiscent of the Shekinah, made abundantly clear that Jesus of Nazareth was worthy of being honored and worshiped by all created beings. See on John 1:14. A voice. See on Matt. 17:5. Excellent. Gr. megaloprepēs, “befitting a great man,” “full of majesty,” “magnificent,” used only here in the NT, but found in the LXX (Deut. 33:26), where it may be rendered “Magnificent One,” with reference to God. Peter applies the word to the “bright cloud” that overshadowed the participants in, and the witnesses of, the Transfiguration (Matt. 17:5). Beloved Son. The complete expression is identical with that given in Matthew’s Gospel (see on Matt. 17:5). Peter would never forget the message uttered by the divine voice. Its import conditioned his concept of the Son, of whom the Father spoke.

We heard. The pronoun is emphatic in the Greek. Peter thus stresses the personal authority of the three apostles as eyewitnesses. We were with him. A subtle but clear emphasis on the trustworthiness of the report. Peter and his companions had actually been present with Jesus at the time of the Transfiguration, and were therefore fully qualified to testify concerning its reality and its import. Holy mount. The mountain cannot now be identified (see on Matt. 17:1), but of its holiness there can be no doubt, for the Holy One of God had been revealed there in His majestic glory. Apart from Christ’s presence, however, the mount had no sanctity (cf. on Ex. 3:5).

We have also. Or, “and we have,” which suggests that in the words that follow, Peter speaks of something additional to his unique experience at the Transfiguration, although in no way superseding it. Peter’s readers had not been present at the Transfiguration and might tend to doubt that it confirmed “the power and coming of our Lord Jesus Christ” (v. 16). But there is something equally convincing to Peter, and perhaps more so to his readers—the “more sure word of prophecy.”

A more sure word of prophecy. Rather, “the prophetic word made more sure.” In large measure Peter and his companions derived their firm convictions concerning the mission of Christ from the way in which His life fulfilled OT prophecies (cf. Acts 2:22– 36; 3:18; 4:10, 11, 23–28; etc.). This knowledge, added to their personal acquaintance with the Lord during His earthly ministry (cf. 1 John 1:1–3), gave them an unshakable basis for their Christian faith. They spent their lives sharing that faith with others, and thus built up the early church. Christ’s representatives today have the same mission to fulfill. Whereunto … heed. Peter here specifically addresses his readers, as the pronoun “ye” clearly indicates. By the relative pronoun “whereunto” he may be referring either to his entire line of reasoning (vs. 16–18), which connects the Transfiguration and the prophetic word in support of his convictions, or solely to the prophetic word which he has just mentioned. Both interpretations are valid, and either would direct the readers’ minds to the Scriptures as the source of guidance and authority. Light. Gr. luchnos, “lamp” (see on Ps. 119:105; Matt. 5:15). A dark place. Or, “a squalid place,” which may be dark as well as dirty. Peter’s readers lived in the squalid, dark environment of heathen society and needed all possible spiritual light in order to avoid the many pitfalls that beset them. The day. Rather, “day,” although textual evidence may be cited (cf. p. 10) for the inclusion of the definite article. Peter’s mind appears to have passed, quite naturally, from the Transfiguration, which prefigured the Lord’s glorious return, to the great “day” itself. He was not only reminding his readers of the spectacle that he had beheld on the mount, but was directing their minds to the glorious event it foreshadowed—the second coming of Christ in power and glory. Dawn. Literally, “shine through,” as a light that pierces the gloom. The apostle knew his Lord’s coming would dispel the world’s darkness and usher in everlasting light. There would then not be the same need for the lamp; the Light of the world would give all the light necessary to His people. Peter may also have been thinking of the dawn of the day that brings salvation to the individual heart. Day star. Gr. phōsphoros, a compound of phōs, “light,” and the verb pherō, “to bear,” hence, “light bearer,” or “light bringer.” Phōsphoros, occurring only here in the NT, was used of the planet Venus, sometimes known as the morning star (cf. on Isa. 14:12). The apostle here doubtless refers to Christ (cf. on Mal. 4:2; Luke 1:78, 79; Rev. 2:28; 22:16). In your hearts. Or, “in your minds.” Peter hereby stresses the experience of the believer when faith in Christ fully takes hold. This certainty of conviction is the focus of the line of reasoning followed in vs. 16–19.

Knowing this first. That is, when the Christian comes to study the prophetic word he should constantly keep in mind the basic principle that the apostle now enunciates. Prophecy of the scripture. Peter here refers to the writings of the OT, possibly distinguishing between the inspired word and the utterances of the false prophets of whom he treats in ch. 2. Private interpretation. Or, “one’s own interpretation,” referring to the prophet who originally gave the prophecy. The prophet was the Holy Spirit’s mouthpiece, and thus under divine guidance. He was not to intrude his own ideas into the messages that were given him for the benefit of God’s people. The same principle holds true in a study of the

prophecies—the reader should strive to understand the Spirit-inspired meaning of the passage under consideration.

For the prophecy. Rather, “for prophecy.” Peter speaks of prophecy in general, not of some particular passage. For comment on “prophecy” see on Rom. 12:6; 1 Cor. 12:10. In old time. Gr. pote, “formerly,” “ever,” here meaning in OT times. By the will of man. True prophecy is a revelation from God. The initiative comes from God. He decides what shall be revealed and what shall remain concealed. Unless the Holy Spirit impresses the mind, man is incapable of prophesying—of speaking forth for God—no matter how ardently he may wish to do so. Holy men of God spake. Important textual evidence may be cited (cf. p. 10) for the reading “men spoke from God,” that is, men who were moved by the Holy Spirit spoke the messages they had received from God. Men who are moved by the Holy Spirit will be holy men, men of God. Whichever reading is adopted the meaning is virtually the same. Moved. Gr. pherō, here used in the passive sense, “to be conveyed,” “to be borne,” with a suggestion, perhaps, of speed or force, as by wind. In Acts 27:15, 17 the word is used for the driving of a ship before the wind, and in Acts 2:2 for a rushing mighty wind as the Holy Spirit descended on the believers at Pentecost. Here the use of pherō implies that the prophets were borne along by the Spirit as a ship is borne along by a wind. They were entirely under the Spirit’s motivation. Holy Ghost. Or, Holy Spirit (see on Matt. 1:18). This is the only direct reference to the Spirit in this epistle.

Ellen G. White