---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Peter 1"
description: "CHAPTER 1   :-. ADDRESS:
EXHORTATION TO ALL
GRACES, AS GOD
HAS GIVEN
US, IN THE KNOWLEDGE
OF CHRIST, ALL
THINGS PERTAINING
TO LIFE: CONFIRMED
BY THE TESTI"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-peter/1"
---

CHAPTER 1

. ADDRESS:
EXHORTATION TO ALL
GRACES, AS GOD
HAS GIVEN
US, IN THE KNOWLEDGE
OF CHRIST, ALL
THINGS PERTAINING
TO LIFE: CONFIRMED
BY THE TESTIMONY OF
APOSTLES, AND ALSO
PROPHETS, TO THE POWER
AND COMING OF
CHRIST.

**1. Simon**—the *Greek*
form: in oldest manuscripts, "Symeon" (*Hebrew,* that
is, "hearing), as in . His mention of his original name accords with the design
of this Second Epistle, which is to warn against the coming false
teachers, by setting forth the true "knowledge" of Christ
on the testimony of the *original apostolic eye-witnesses* like
himself. This was not required in the First Epistle.
**servant**—"slave":
so Paul, [Romans 1:1](../../../kjv/romans/1/1).
**to them,** c.—He
addresses a wider range of readers (*all* believers) than in the
First Epistle, [2 Peter 1:1](../../../kjv/2-peter/1/1), but
means to include *especially* those addressed in the First
Epistle, as [2 Peter 3:1](../../../kjv/2-peter/3/1) proves.
**obtained**—by grace.
Applied by *Peter* to the receiving of the apostleship,
literally, "by allotment": as the *Greek* is, [Luke 1:9](../../../kjv/luke/1/9)
[John 19:24](../../../kjv/john/19/24). They did not acquire
it for themselves; the divine election is as independent of man's
control, as the lot which is east forth.
**like precious**—"equally
precious" to all: to those who believe, though not having seen
Christ, as well as to Peter and those who have seen Him. For it lays
hold of the same "exceeding great and *precious* promises,"
and the same "righteousness of God our Saviour." "The
*common* salvation . . . the faith once delivered unto the
saints" ([Judges 1:3](../../../kjv/judges/1/3)).
**with us**—apostles and
eye-witnesses ([2 Peter 1:18](../../../kjv/2-peter/1/18)).
Though putting forward his *apostleship* to enforce his
exhortation, he with true humility puts himself, as to "the
faith," on a level with all other believers. The degree of faith
varies in different believers; but *in respect to its objects,*
present justification, sanctification, and future glorification, it
is common alike to all. Christ is to all believers "made of God
wisdom, righteousness, sanctification, and redemption."
**through**—*Greek,*
"in." Translate, as the one article to both nouns requires,
"the righteousness of *Him who is* (at once) *our God and*
(our) Saviour." Peter, confirming Pau;'s testimony to the same
churches, adopts Paul's inspired phraseology. The Gospel plan sets
forth *God's righteousness,* which is Christ's righteousness, in
the brightest light. Faith has its sphere IN
it as its peculiar element: God is in redemption "righteous,"
and at the same time a "Saviour"; compare [2 Peter 1:18](../../../kjv/2-peter/1/18), "a *just* God and a *Saviour.*

**2. Grace . . . peace**— ().
**through**—*Greek,*
"in": the sphere IN
which alone *grace* and *peace* can be multiplied.
**knowledge**—*Greek,*
"*full* knowledge."
**of God, and of Jesus our
Lord**—The *Father* is here meant by "God," but
the *Son* in [2 Peter 1:1](../../../kjv/2-peter/1/1):
marking how entirely *one* the Father and Son are ([2 Peter 1:1](../../../kjv/2-peter/1/1)). The *Vulgate* omits "of God and"; but
oldest manuscripts support the words. Still the prominent object of
Peter's exhortation is "the knowledge *of Jesus our Lord*"
(a phrase only in [Romans 4:24](../../../kjv/romans/4/24)),
and, only secondarily, of the Father through Him ([2 Peter 1:8](../../../kjv/2-peter/1/8);
[2 Peter 2:20](../../../kjv/2-peter/2/20); [2 Peter 3:18](../../../kjv/2-peter/3/18)).

**3. According as,** c.—Seeing
that [ALFORD]. "*As*
He hath given us ALL
things (needful) for life and godliness, (so) do you give us ALL
diligence," &c. The oil and flame are given wholly of grace
by God, and "taken" by believers: their part henceforth is
to "trim their lamps" (compare [2 Peter 1:3](../../../kjv/2-peter/1/3)
[2 Peter 1:4](../../../kjv/2-peter/1/4); [2 Peter 1:5](../../../kjv/2-peter/1/5),
c.).
**life and godliness**—Spiritual
*life* must exist first before there can be true *godliness.
Knowledge of God* experimentally is the first step to *life*
([John 17:3](../../../kjv/john/17/3)). The child must have
vital breath. first, and then cry to, and walk in the ways of, his
father. It is not by *godliness* that we obtain *life,* but
by *life, godliness.* To *life* stands opposed *corruption*
to *godliness, lust* ([2 Peter 1:4](../../../kjv/2-peter/1/4)).
**called us**— ([2 Peter 1:4](../../../kjv/2-peter/1/4)); "calling" ([2 Peter 1:4](../../../kjv/2-peter/1/4)).
**to glory and virtue**—rather,
"*through* (His) glory." Thus *English Version*
reads as one oldest manuscript. But other oldest manuscripts and
*Vulgate* read, "*By His own* (peculiar) glory and
virtue"; being the explanation of "His divine power";
*glory* and *moral excellency* (the same attribute is given
to God in [1 Peter 2:9](../../../kjv/1-peter/2/9), "praises,"
literally, "virtues") characterize God's "power."
"Virtue," the standing word in heathen ethics, is found
only once in Paul ([Philippians 4:8](../../../kjv/philippians/4/8)), and
in Peter in a distinct sense from its classic usage; it (in the
heathen sense) is a term too low and earthly for expressing the gifts
of the Spirit [TRENCH,
*Greek Synonyms of the New Testament*].

**4. Whereby,** c.—By His *glory*
and *virtue:* His *glory* making the "promises"
to be *exceeding great* His *virtue* making them "precious"
[BENGEL]. *Precious
promises* are the object of *precious faith.*
**given**—The *promises*
themselves are a *gift:* for God's *promises* are as sure
as if they were fulfilled.
**by these**—*promises.*
They are the object of faith, and even now have a sanctifying effect
on the believer, assimilating him to God. Still more so, when they
shall be *fulfilled.*
**might,** c.—*Greek,*
"that ye MAY become
partakers of the divine nature," even now in part hereafter
perfectly; [1 John 3:2](../../../kjv/1-john/3/2), "We
shall be like Him."
**the divine nature**—not
God's essence, but His *holiness,* including His "glory"
and "virtue," [2 Peter 1:3](../../../kjv/2-peter/1/3);
the opposite to "corruption through lust." Sanctification
is the imparting to us of *God Himself* by the Holy Spirit in
the soul. We by faith partake also of the material nature of Jesus
([Ephesians 5:30](../../../kjv/ephesians/5/30)). The "divine
*power*" enables us to be partakers of "the divine
*nature.*"
**escaped the corruption**—which
involves in, and with itself, *destruction* at last of soul and
body; on "escaped" as from a condemned cell, compare
[2 Peter 2:18-20](../../../kjv/2-peter/2/18-20); [Genesis 19:17](../../../kjv/genesis/19/17);
[Colossians 1:13](../../../kjv/colossians/1/13).
**through**—*Greek,*
"in." "The corruption in the world" has its seat,
not so much in the surrounding elements, as in the "lust"
or concupiscence of men's hearts.

**5. And beside this**—rather,
"And for this very reason," namely, "seeing that His
divine power hath given unto us all things that pertain to life and
godliness" ([2 Peter 1:3](../../../kjv/2-peter/1/3)).
**giving**—literally,
"introducing," side by side with God's *gift,* on your
part "diligence." Compare an instance, [2 Peter 1:10](../../../kjv/2-peter/1/10);
[2 Peter 3:14](../../../kjv/2-peter/3/14); [2 Corinthians 7:11](../../../kjv/2-corinthians/7/11).
**all**—all possible.
**add**—literally,
"minister additionally," or, abundantly (compare *Greek,*
[2 Corinthians 9:10](../../../kjv/2-corinthians/9/10)); said properly of the
one who *supplied* all the equipments of a chorus. So
accordingly, "there will be *ministered abundantly* unto
you an entrance into the everlasting kingdom of our Saviour"
([2 Peter 1:11](../../../kjv/2-peter/1/11)).
**to**—*Greek,* "in";
"*in* the possession of *your faith, minister virtue.*
Their *faith* (answering to "knowledge of Him," [2 Peter 1:11](../../../kjv/2-peter/1/11)) is presupposed as the gift of God ([2 Peter 1:3](../../../kjv/2-peter/1/3);
[Ephesians 2:8](../../../kjv/ephesians/2/8)), and is not required to
be *ministered* by *us; in* its exercise, *virtue* is
to be, moreover, ministered. Each grace being assumed, becomes the
stepping stone to the succeeding grace: and the latter in turn
qualifies and completes the former. *Faith* leads the band; *love*
brings up the rear [BENGEL].
The fruits of *faith* specified are *seven,* the perfect
number.
**virtue**—moral
excellency; manly, strenuous energy, answering to the *virtue*
(energetic excellency) of God.
**and to**—*Greek,*
"in"; "and in (the exercise of) your virtue
knowledge," namely, practical discrimination of good and evil;
intelligent appreciation of what is the will of God in each detail of
practice.

**6.** *Greek,* "And in
your knowledge self-control." In the exercise of Christian
*knowledge* or discernment of God's will, let there be the
practical fruit of *self-control* as to one's lusts and
passions. Incontinence weakens the mind; continence, or self-control,
moves weakness and imparts strength And in your self-control patient
endurance" amidst sufferings, so much dwelt on in the First
Epistle, second, third, and fourth chapters. "And in your
patient endurance godliness"; it is not to be mere stoical
endurance, but united to [and flowing from] *God-trusting*
[ALFORD].

**7.** "And in your godliness
brotherly kindness"; not suffering your godliness to be
moroseness, nor a sullen solitary habit of life, but kind, generous,
and courteous [ALFORD].
Your natural affection and *brotherly kindness* are to be
sanctified by *godliness.* "And in your brotherly kindness
love," namely, to *all* men, even to enemies, in thought,
word, and deed. From *brotherly kindness* we are to go forward
to *love.* Compare [1 Thessalonians 3:12](../../../kjv/1-thessalonians/3/12),
"Love one toward another (brotherly kindness), and toward all
men (charity)." So *charity* completes the choir of graces
in [Colossians 3:14](../../../kjv/colossians/3/14). In a retrograde
order, he who has *love* will exercise *brotherly kindness;*
he who has *brotherly kindness* will feel *godliness*
needful; the *godly* will mix nothing stoical with his *patience;*
to the patient, *temperance* is easy; the temperate weighs
things well, and so has *knowledge;* knowledge guards against
sudden impulse carrying away its *virtue* [BENGEL].

**8. be**—*Greek,* "subsist"
that is, supposing these things to have an actual *subsistence*
in you; "be" would express the mere matter-of-fact *being*
([Acts 16:20](../../../kjv/acts/16/20)).
**abound**—*more than in
others;* so the *Greek.*
**make**—"render,"
"constitute you," habitually, by the very fact of
possessing these graces.
**barren**—"inactive,"
and, as a field lying fallow and *unworked* (*Greek*), so
*barren* and *useless.*
**unfruitful in**—rather, *.
. . in respect to,* "The *full knowledge* (*Greek*)
of Christ" is the goal towards which all these graces tend. As
their *subsisting* in us constitutes us *not barren* or
idle, so their *abounding* in us constitutes us *not
unfruitful* in respect to it. It is through *doing* His will,
and so becoming like Him, that we grow in *knowing* Him ([Acts 16:20](../../../kjv/acts/16/20)).

**9. But**—*Greek,* "For."
Confirming the need of these graces () by the fatal consequences of the want of them.
**he that lacketh**—*Greek,*
"he to whom these are not present."
**blind**—as to the
spiritual realities of the unseen world.
**and cannot see afar
off**—explanatory of "blind." He *closes his eyes*
(*Greek*) as unable to see distant objects (namely, heavenly
things), and fixes his gaze on present and earthly things which alone
he can see. Perhaps a degree of *wilfulness* in the blindness is
implied in the *Greek,* "closing the eyes," which
constitutes its culpability; hating and rebelling against the light
shining around him.
**forgotten**—*Greek,*
"contracted forgetfulness," wilful and culpable
obliviousness.
**that he was purged**—The
continually present sense of one's sins having been once for all
forgiven, is the strongest stimulus to every grace (). This once-for-all accomplished cleansing of unbelievers
*at their* new birth is taught symbolically by Christ, , *Greek,* "He that has been *bathed* (once
for all) needeth not save to *wash* his feet (of the soils
contracted in the daily walk), but is clean every whit (in Christ our
righteousness)." "Once purged (with Christ's blood), we
should have no more consciousness of sin (as condemning us, , because of God's promise)." Baptism is the sacramental
pledge of this.

**10. Wherefore**—seeking the
blessed consequence of having, and the evil effects of not having,
these graces ([2 Peter 1:8](../../../kjv/2-peter/1/8); [2 Peter 1:9](../../../kjv/2-peter/1/9)).
**the rather**—the more
earnestly.
**brethren**—marking that
it is affection for them which constrains him so earnestly to urge
them. Nowhere else does he so address them, which makes his calling
them so here the more emphatical.
**give diligence**—The
*Greek* aorist implies *one lifelong effect* [ALFORD].
**to make**—*Greek*
middle voice; to make *so far as it depends on you;* to do *your
part* towards making. "To make" absolutely and finally
is God's part, and would be in the active.
**your calling and election
sure**—by *ministering additionally in your faith virtue, and
in your virtue knowledge,* c. God must work all these graces in
us, yet not so that we should be mere *machines,* but *willing
instruments* in His hands in making His election of us "secure."
The *ensuring* of our *election* is spoken of not in
respect to God, whose counsel is steadfast and everlasting, but in
respect to *our part.* There is no uncertainty on His part, but
on ours the only security is our *faith* in His promise and the
fruits of the Spirit ([2 Peter 1:5-7](../../../kjv/2-peter/1/5-7)
[2 Peter 1:11](../../../kjv/2-peter/1/11)). Peter subjoins
*election* to *calling,* because the *calling* is the
effect and proof of God's *election,* which goes before and is
the main thing ([Romans 8:28](../../../kjv/romans/8/28); [Romans 8:30](../../../kjv/romans/8/30);
[Romans 8:33](../../../kjv/romans/8/33), where God's "*elect*"
are those "*predestinated,*" and election is "His
*purpose,*" *according to* which He "called"
them). We know His *calling* before His *election,* thereby
*calling* is put first.
**fall**—*Greek,*
"stumble" and fall finally ([Romans 8:33](../../../kjv/romans/8/33)). Metaphor from one *stumbling* in a race ([Romans 8:33](../../../kjv/romans/8/33)).

**11. an entrance**—rather as
*Greek,* "*the* entrance" which ye look for.
**ministered**—the same
verb as in [2 Peter 1:5](../../../kjv/2-peter/1/5). *Minister*
in your faith virtue and the other graces, so shall there be
*ministered to you* the entrance into that heaven where these
graces shine most brightly. The reward of grace hereafter shall
correspond to the work of grace here.
**abundantly**—*Greek,*
"richly." It answers to "abound," [2 Peter 1:5](../../../kjv/2-peter/1/5). If these graces *abound* in you, you shall have your
entrance into heaven not merely "scarcely" (as he had said,
[1 Peter 4:18](../../../kjv/1-peter/4/18)), nor "so as by
fire," like one escaping with life after having lost all his
goods, but in triumph without "stumbling and falling."

**12. Wherefore**—as these graces
are so necessary to your abundant entrance into Christ's kingdom
([2 Peter 1:10](../../../kjv/2-peter/1/10); [2 Peter 1:11](../../../kjv/2-peter/1/11)).
**I will not be negligent**—The
oldest manuscripts read, "*I will be about* always to put
you in remembrance" (an accumulated future: I will regard you as
always needing to be reminded): compare "I will endeavor,"
[2 Peter 1:15](../../../kjv/2-peter/1/15). "I will be sure
always to remind you" [ALFORD].
"Always"; implying the reason why he writes the second
Epistle so soon after the first. He feels *there is likely* to
be more and more need of admonition on account of the increasing
corruption ([2 Peter 2:1](../../../kjv/2-peter/2/1); [2 Peter 2:2](../../../kjv/2-peter/2/2)).
**in the present truth**—*the
Gospel truth now present with you:* formerly promised to Old
Testament believers as *about to be, now* in the New Testament
*actually present* with, and in, believers, so that they are
"established" in it as a "present" reality. Its
importance renders frequent monitions never superfluous: compare
Paul's similar apology, [Romans 15:14](../../../kjv/romans/15/14);
[Romans 15:15](../../../kjv/romans/15/15).

**13. Yea**—*Greek,* "But";
though "you know" the truth ().
**this tabernacle**—soon to
be taken down ([2 Corinthians 5:1](../../../kjv/2-corinthians/5/1)): I
therefore need *to make the most of my short time* for the good
of Christ's Church. The zeal of Satan against it, the more intense *as
his time is short,* ought to stimulate Christians on the same
ground.
**by**—*Greek,* "in"
(compare [2 Peter 3:1](../../../kjv/2-peter/3/1)).

**14. shortly I must put off**—*Greek,*
"the putting off (as a garment) of my tabernacle is speedy":
implying a *soon approaching,* and also a *sudden* death
(as a violent death is). Christ's words, [John 21:18](../../../kjv/john/21/18);
[John 21:19](../../../kjv/john/21/19), "When thou art
old," &c., were the ground of his "knowing," now
that he was old, that his foretold martyrdom was near. Compare as to
Paul, [2 Timothy 4:6](../../../kjv/2-timothy/4/6). Though a violent
death, he calls it a "departure" (*Greek* for
"decease," [2 Peter 1:15](../../../kjv/2-peter/1/15)),
compare [Acts 7:60](../../../kjv/acts/7/60).

**15. endeavour**—"use my
diligence": the same *Greek* word as in : this is the field in which my *diligence* has scope.
Peter thus fulfils Christ's charge, "Feed My sheep"
([John 21:16](../../../kjv/john/21/16); [John 21:17](../../../kjv/john/21/17)).
**decease**—"departure."
The very word ("exodus") used in the Transfiguration, Moses
and Elias conversing about Christ's *decease* (*found nowhere
else in the New Testament,* but [John 21:17](../../../kjv/john/21/17), "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 ([Luke 9:31](../../../kjv/luke/9/31);
[Luke 9:33](../../../kjv/luke/9/33)): an undesigned
coincidence confirming Peter's authorship of this Epistle.
**that ye may be able**—by
the help of this written Epistle; and perhaps also of Mark's Gospel,
which Peter superintended.
**always**—*Greek,*
"on each occasion": as often as occasion may require.
**to have . . . in
remembrance**—*Greek,* "to exercise remembrance of."
Not merely "to remember," as sometimes we do, things we
care not about; but "have them in (earnest) remembrance,"
as momentous and precious truths.

**16. For**—reason why he is so
earnest that the remembrance of these things should be continued
after his death.
**followed**—out in detail.
**cunningly devised**—*Greek,*
"devised by (*man's*) *wisdom*"; as distinguished
from what *the Holy Ghost* teaches (compare ). But compare also [2 Peter 2:3](../../../kjv/2-peter/2/3),
"feigned words."
**fables**—as the heathen
mythologies, and the subsequent Gnostic "fables and
genealogies," of which the germs already existed in the junction
of Judaism with Oriental philosophy in Asia Minor. A precautionary
protest of the Spirit against the rationalistic theory of the Gospel
history being *myth.*
**when we made known unto
you**—not that Peter himself had *personally* taught the
churches in Pontus, Galatia, c., but he was one of the apostles whose
testimony was borne to them, and to *the Church in general,* to
whom this Epistle is addressed ([2 Peter 2:3](../../../kjv/2-peter/2/3), *including,* but not *restricted, as First Peter,*
to the churches in Pontus, &c.).
**power**—the opposite of
"fables" compare the contrast of "word" and
"power," [1 Corinthians 4:20](../../../kjv/1-corinthians/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 ([1 Corinthians 4:20](../../../kjv/1-corinthians/4/20)): I, James and John, saw with our own eyes a mysterious
sample of His coming glory.
**were**—*Greek,*
"were made."
**eye-witnesses**—As
initiated spectators of mysteries (so the *Greek*), we were
admitted into His innermost secrets, namely, at the Transfiguration.
**his**—emphatical (compare
*Greek*): "THAT
great ONE'S *majesty.*"

**17. received . . . honour**—in
the *voice* that spake to Him.
**glory**—in the *light*
which shone around Him.
**came**—*Greek,* "was
borne": the same phrase occurs only in ; one of several instances showing that the argument against
the authenticity of this Second Epistle, from its dissimilarity of
style as compared with First Peter, is not well founded.
**such a voice**—as he
proceeds to describe.
**from the excellent
glory**—rather as *Greek,* "by (that is, uttered by)
the magnificent glory (that is, by *God:* as His glorious
manifested presence is often called by the Hebrews "the Glory,"
compare "His Excellency," [Deuteronomy 33:26](../../../kjv/deuteronomy/33/26);
[Psalms 21:5](../../../kjv/psalms/21/5))."
**in whom**—*Greek,*
"*in regard to* whom" (accusative case); but [Psalms 21:5](../../../kjv/psalms/21/5), "in whom" (dative case) centers and rests My good
pleasure. Peter also omits, as not required by his purpose, "hear
Him," showing his independence in his inspired testimony.
**I am**—*Greek*
aorist, past time, "My good pleasure *rested* from
eternity."

**18. which came**—rather as
*Greek,* "we heard borne from heaven."
**holy mount**—as the
Transfiguration mount came to be regarded, on account of the
manifestation of Christ's divine glory there.
**we**—emphatical: we,
James and John, as well as myself.

**19. We**—all believers.
**a more sure**—rather as
*Greek,* "we have *the* word of prophecy more sure
(confirmed)." Previously we knew its *sureness* by faith,
but, through that visible specimen of its hereafter entire
fulfilment, assurance is made *doubly sure.* Prophecy assures us
that Christ's *sufferings,* now past, are to be followed by
Christ's *glory,* still future: the Transfiguration gives us a
pledge to make our faith still stronger, that "the day" of
His glory will "dawn" ere long. He does not mean to say
that "the word of prophecy," or Scripture, is surer than
*the voice of God* heard at the Transfiguration, as *English
Version;* for this is plainly not the fact. The fulfilment of
*prophecy* so far in Christ's history makes us the *surer*
of what is yet to be fulfilled, His consummated glory. The word was
the "lamp (*Greek* for 'light') heeded" by Old
Testament believers, until a gleam of the "day dawn" was
given at Christ's first coming, and especially in His
Transfiguration. So the word is *a lamp* to us still, until "the
day" burst forth fully at the second coming of "the Sun of
righteousness." *The day,* when it dawns upon you, makes
*sure* the fact that you saw correctly, though indistinctly, the
objects revealed by *the lamp.*
**whereunto**—to which word
of prophecy, primarily the Old Testament in Peter's *day;* but
now also in our day the New Testament, which, though brighter than
the Old Testament (compare [1 John 2:8](../../../kjv/1-john/2/8),
end), is but a *lamp* even still as compared with the brightness
of the eternal day (compare [1 John 2:8](../../../kjv/1-john/2/8)). Oral teachings and traditions of ministers are to be tested
by the written word ([Acts 17:11](../../../kjv/acts/17/11)).
**dark**—The *Greek*
implies *squalid,* having neither water nor light: such
spiritually is the world without, and the smaller world (microcosm)
within, the heart in its natural state. Compare the "*dry*
places" [Luke 11:24](../../../kjv/luke/11/24) (namely,
unwatered by the Spirit), through which the unclean spirit goeth.
**dawn**—bursting *through*
the darkness.
**day star**—*Greek,*
the morning star," as [Luke 11:24](../../../kjv/luke/11/24). The Lord Jesus.
**in your hearts**—Christ's
*arising in the heart* by His Spirit giving full assurance,
creates spiritually full day in the heart, the means to which is
prayerfully *giving heed to the word.* This is associated with
the coming of *the day of the Lord,* as being the earnest of it.
Indeed, even our *hearts* shall not *fully* realize Christ
in all His unspeakable glory and felt presence, until He shall come
([Malachi 4:2](../../../kjv/malachi/4/2)). [Isaiah 66:14](../../../kjv/isaiah/66/14);
[Isaiah 66:15](../../../kjv/isaiah/66/15), "When you see
this, your *heart* shall rejoice . . . For, behold, the Lord
will come." However, TREGELLES'
punctuation is best, "whereunto ye do well to take heed (as unto
a light shining in a dark place, until the day have dawned and the
morning star arisen) in your hearts." For the day has already
dawned in the heart of believers; what they wait for is its visible
manifestation at Christ's coming.

**20.** "Forasmuch as ye know
this" ([1 Peter 1:18](../../../kjv/1-peter/1/18)).
**first**—the *foremost*
consideration in studying the word of prophecy. Laying it down as a
*first principle* never to be lost sight of.
**is**—*Greek,* not
the simple verb, *to be,* but *to begin to be,* "proves
to be," "becometh." No prophecy is found to be the
result of "private (the mere individual writer's uninspired)
*interpretation*" (*solution*), and so *origination.*
The *Greek* noun *epilusis,* does not mean in itself
*origination;* but that which the sacred writer could not always
fully *interpret,* though being the speaker or writer (as [1 Peter 1:18](../../../kjv/1-peter/1/18) implies), was plainly not of his own, but of God's
*disclosure, origination,* and *inspiration,* as Peter
proceeds to add, "But holy men . . . spake (and afterwards
*wrote*) . . . moved by the Holy Ghost": a reason why ye
should "give" all "heed" to it. The parallelism
to [2 Peter 1:16](../../../kjv/2-peter/1/16) shows that "*private
interpretation,*" contrasted with "moved by the Holy
Ghost," here answers to "fables *devised by* (*human*)
*wisdom,*" contrasted with "we were eye-witnesses of
*His majesty,*" as attested by the "voice from God."
The words of the prophetical (and so of all) Scripture writers were
not mere words *of the individuals,* and therefore to be
*interpreted by them,* but of "the Holy Ghost" by whom
they were "moved." "Private" is explained, [2 Peter 1:16](../../../kjv/2-peter/1/16), "by the will of man" (namely, the individual
writer). In a secondary sense the text teaches also, as the word is
the *Holy Spirit's,* it cannot be *interpreted* by its
*readers* (any more than by its *writers*) by their mere
*private* human powers, but by the teaching of *the Holy Ghost*
([John 16:14](../../../kjv/john/16/14)). "He who is
the author of Scripture is its supreme interpreter" [GERHARD].
ALFORD translates,
"springs not out of human interpretation," that is, is not
a prognostication made by a man *knowing what he means* when he
utters it, but," &c. ([John 16:14](../../../kjv/john/16/14)). Rightly: except that the verb is rather, *doth
become,* or *prove to be.* It not being of private
interpretation, you must "*give heed*" to it, looking
for the *Spirit's* illumination "in your hearts"
(compare *Note,* see on [John 16:14](../../../kjv/john/16/14)).

**21. came not in old time**—rather,
"was never at any time borne" (to us).
**by the will of man**—alone.
[Jeremiah 23:26](../../../kjv/jeremiah/23/26), "prophets of
the deceit *of their own heart.*" Compare [Jeremiah 23:26](../../../kjv/jeremiah/23/26), "willingly."
**holy**—One oldest
manuscript has, "*men* FROM
*God*": the emissaries from God. "Holy," if read,
will mean because they had the Holy Spirit.
**moved**—*Greek,*
"borne" (along) as by a mighty wind: [Jeremiah 23:26](../../../kjv/jeremiah/23/26), "*rushing* (the same *Greek*) wind":
rapt out of themselves: still not in fanatical excitement ([Jeremiah 23:26](../../../kjv/jeremiah/23/26)). The *Hebrew* "*nabi,*" "prophet,"
meant an *announcer* or interpreter of God: he, as *God's
spokesman, interpreted* not his own "private" will or
thought, but God's "Man *of the Spirit*" ([Jeremiah 23:26](../../../kjv/jeremiah/23/26), *Margin*). "Thou testifiedst by Thy Spirit in Thy
prophets." "Seer," on the other hand, refers to the
*mode of receiving* the communications from God, rather than to
the *utterance* of them to others. "Spake" implies
that, both in its original oral announcement, and now even when in
writing, it has been always, and is, *the living voice* of God
*speaking* to us through His inspired servants. *Greek,*
"borne (along)" forms a beautiful antithesis to "was
borne." They were passive, rather than active instruments. The
*Old Testament* prophets primarily, but including also *all*
the inspired penmen, whether of the New or Old Testament ([Jeremiah 23:26](../../../kjv/jeremiah/23/26)).

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