2 Peter 1

    Peter tells us clearly in 3:1-2 that this, his second epistle, is written to the same churches for the same reasons as the first.  That is, he is writing to remind them to remain faithful to and grow in the things they know and are commanded to obey, those things of God given to them by both the holy prophets of old and by Christ and his apostles.  This was urgent, first because this true knowledge was under attack by teachers of a false “knowledge” that was the mere speculation of sensual unprincipled men (cf. Acts 20:29-30).  Secondly, it was urgent because Peter knew his death was imminent, and by writing to them once again they would always be able to call these things to mind (1:14-15), as can we also through the word written.

     1:1.  Note especially that faith is a gift.  It is received, granted to us (3, 4), abundantly supplied to us (11).  It does not differ from the kind of faith Peter received.  It comes to us by the righteousness of our God and Savior, Jesus Christ.

     1:2-3.   The main burden of this epistle is to refute the proto-Gnostic claim that what the apostles taught, the word they had received and passed on, was lacking in certain secrets of spiritual knowledge.   But it was actually a denial of the true knowledge we have been given, and a destroyer of the grace and peace God multiplies to us when we come to a real knowledge of Jesus our Lord.  Such knowledge is not speculative, but is the knowledge of heart surrender, a personal relationship of love.  What teacher has more to give to us than God has already given by his grace and power?  When we really know God as he has revealed himself in Christ Jesus, we have everything pertaining to life and godliness.

     1:4.  The faith we have received calls us to believe in his glory and excellence (3), and to believe in his precious promises.  By faith we become partakers of his divine nature, having thus escaped the corruption that is in the world by lust (cf. 1 John 2:15-17).

     At this point, it is well to reflect on how death and corruption came upon man in the first place.  Our first parents were partakers of the divine nature.  It was their privilege to walk with God and commune with him in the garden.  But they came to lust for more (Gen. 3:6; 1 John 2:16).  The first teacher of a higher spiritual knowledge was the ancient Serpent.  He enticed them to lust for that which God had forbidden them, the fruit of the tree of the knowledge of good and evil.  Their lust led to the kind of knowledge the Scripture would mean (as expressed in the KJV) in saying that a man knew a woman and begat a child.   That is, it was experiential knowledge, not just a mere awareness.  In disobedience, they knew sin and begat death.

     In radical contrast to this, in obedience to the Father’s will, Jesus knew death and begat life.  Peter writes to remind us of the true knowledge of God we have been given through Jesus our Lord, by whose righteousness we have been granted everything pertaining to life and godliness.  And thus by God’s precious and magnificent promises we may again know and be known by him (cf. 1 Cor. 8:2-3; 13:12; Gal. 4:8-9), having escaped the curse that is in the world by lust.

     1:5-11.  Though faith is a gift of God (1; Ro. 12:3; Eph. 2:8), those who truly receive it have a responsibility to diligently develop it by all the ordinary means with which they are endowed.  Sanctification is a work of the Holy Spirit, but he uses the efforts of man to render it fruitful.  Where the fruit is not evident, the gift is in doubt, and the right to assurance is lost.  Our own diligence is a means God uses both to assure us and to abundantly supply us the entrance into Christ’s eternal kingdom (10-11; cf. Php. 2:12-13).

     Vv. 5-7 contain a list of seven character traits that diligence in faith is to supply.  I’m told the Greek here means to supply one virtue by the exercise of another.  Moral excellence supplies knowledge (of the experiential kind), which leads to self-control, etc.  Finally, brotherly kindness (philadelphia) diligently applied supplies love (agape).  When we are increasing and fruitful in these things, we have a true knowledge of our Lord Jesus Christ (2, 8; cf. Jas. 1:22-25; 2:22).

     1:12-15.  Because of the growing threat of false teachers of a more enlightened knowledge, Peter reminds them that they already know the truth, that it is present with them (cf. 1 John 2:21, 24-27; Jude 5).  Peter knows that the laying aside of his earthly dwelling (Gr., tabernacle) is imminent (13, 14), his departure (Gr., Exodus) is near (15).

     1:16-17.  The truth that Peter and the other apostles have made known to them was not clever invention, but straightforward eyewitness testimony in all its simplicity and power (cf. 1 John 1:1-2; 4:1).  They saw him transfigured.  They heard the voice of the Father’s Glory express his pleasure in him.  Peter omits the command given at that time that they hear Jesus (Mt. 17:5), probably because this was a very personal command to Peter, James, and John.  They were the chosen eyewitnesses who were to hear and testify to what they saw and heard.  This is Peter’s plea that we hear them, and the other true apostles, and not be deceived by the clever devices of false teachers (16;2:1).

     1:18-21.  This makes the OT prophetic word more sure.  God has spoken to enlighten men (cf. Is. 8:20; 9:2; John 1:9).  We do well to study and obey the word given until the light of morning dawns in our own hearts.  Jesus is the bright morning star, and the sunrise from on high (18, 19; cf. Num. 24:17; Luke 1:78;  Eph. 5:14; Rev. 22:16).  The prophecies of Scripture were not the prophet’s own insights into events (20). They were not acts of human will, but men moved by the Holy Spirit spoke from God (21; cf. 2 Sam. 23:2).  Cf. Num. 22:38, where even the corrupt prophet Balaam could prophecy only according to the will of God, though he managed to find a way to be false (cf. 2:15).