A paraphrase and commentary upon all the epistles of the New Testament By Daniel Whitby, D.D. and chantor of the church of Sarum.

A Paraphrase with Annotations ON THE Second Epistle of St. PETER.

CHAP. 1.

Ver. 1. SImon Peter, a Servant and Apo∣stle of Jesus Christ (writing) to them that have obtain'd like pre∣cious Faith with us through the Righteousness of God (by Faith, Rom. 1.17.) and (the Sufferings) of our Lord Jesus Christ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Righteousness of God.] That this Phrase signifies our Justifica∣tion through Faith in the Death and Suffer∣ings of Christ, the meritorious cause of it, see Note on Rom. 1.17.

Ver. 2. (Wisheth that) Grace and Peace (may) be multiplied (to you) through the knowledge of God, and of Jesus Christ our Lord.

Ver. 3. According as (it hath been with us already, for) his divine power hath given to us all things that pertain to Life and Godliness, (or, to the Life of Godliness,) through the knowledge of him that hath called us to (Gr. by) Glory and Vertue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Glory and Vertue.] i. e. Who hath call'd us with a glorious Calling, as being attended with the glorious Effusion of the Holy Ghost, by reason of which the Revelation of the Gospel is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, and with Glory, 2 Cor. 3.7, 11. and shew'd his Power, Might, and Vertue, by the miraculous Operations with which it was confirm'd. For though Mr. le Clerk is posi∣tive that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no where signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet in Hesychius we read thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ver∣tue, i. e. Divine Power 〈◊〉〈◊〉 and Phavorinus saith it is Divine Power 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Strength for War, Fortitude, Dexterity in Wrestling.

Ver. 4. Whereby are given to us exceeding great and precious promises, that by these ye may be partakers of the divine Nature, having escaped the corruption which is in the world through Lust.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which] If the reading of other Manuscripts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obtain, the sense runs plain and easie thus, by whom thus calling you are given great and precious Promises, Christ ha∣ving brought Light and Immortality to light, 2 Tim. 1.10. and establish'd the New Cove∣nant in better Promises, Hebr. 8.6. But if we retain the common reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which, the sense seems to run thus, By which two, the Effusion of the Holy Ghost upon us, as the ear∣nest of them, and the miraculous Operations, as the confirmation of them, and of that Go∣spel which contains them, are given to us great and precious Promises, or rather, by which God, and our Lord Jesus Christ, mention'd ver. 1. and 3, are given great and precious Promises, they being the Promises made by God the Father, 2 Cor. 7.1. and by the Son, 1 Joh. 2.25. and confirmed to us in and through Christ Jesus, 2 Cor. 1.20, 21.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Partakers of the divine Nature.] Both(a) Philo and Josephus repre∣sent them, who had the Gift of Prophecy as having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Soul inspired by the Deity and by the Holy Spirit dwelling in them made divine. Thus(b) Josephus saith of one Papius, renowned for his Wisdom, and Foreknowledge of things to come, that he did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 partake of the divine Nature.

Ver. 5. And besides this, (Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for this cause) giving all diligence, ••dd to your Faith Vertue, (or courage in the Pro∣fession of it, and sincerity in the Practice of those things this Faith requires,) and to Ver∣tue (an exact) Knowledge (of your Duty,)

Ver. 6. And to Knowledge Temperance, (in

carefully abstaining from those sensual Affe∣ctions, and disorderly Passions, which obstruct the performance of your Duty,) and to Tem∣perance Patience, (under all the Sufferings which may affright you from it,) and to Pa∣tience Godliness, (that Fear of God which will restrain you from Sin, that Love of him which will constrain you to your Duty, that Conformity of Will which will cause your Mind to approve of, your Heart to affect and chuse what is according to his Will, and your whole Man to be exercising it self to God∣liness.

Ver. 7. And to Godliness Brotherly-kind∣ness, (i. e. Fervent Love to Christians, as be∣ing Children of our Heavenly Father, and Fellow-members of Christ's Body,) and to Brotherly-kindness Charity (to all Men, as proceeding from the same Stock, having the same Nature, and being subject to the same Necessities.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and for this cause, or as other Manuscripts read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so ye.] Esthius here probably conjectures, that the Sense hitherto is pendent thus; As you have received from the Gift of God all things necessary to Life and Godliness, fo do ye add, or for this cause add to your Faith Vertue, &c.

Ver. 8. For if these things be in you, and abound, they make you that ye shall neither be barren, (Gr. slothful,) nor unfruitful in the knowledge of our Lord Jesus Christ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you will not be slothful] or ne∣gligent in the Concerns of God's Glory and your Soul's Welfare; for Sloth proceeds from want of Faith, or Courage, or Love, nor unfruitful, i. e. unprofitable to others, for that proceeds from want of Brotherly-Kindness or Charity.

Ver. 9. But (on the other hand) he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was pur∣ged from his old sins, (by that Baptism in which he being washed from the Guilt of them, engaged to die to Sin, Rom. 6.4.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He is blind] for want of Know∣ledge, and blinded by his Passions and sensual Affections, and cannot see to the End and De∣sign of Christianity, and the Rewards of Faith and Patience, nor considers he the Obligati∣ons which lie upon him to depart from Ini∣quity.

Ver. 10. Wherefore (being called to this Faith) the rather Brethren, give diligence, (Gr. give the more diligence by practising these things,) to make your Calling and Ele∣ction sure; (i. e. to secure to your selves the Blessings of Christianity to which God hath called you; and for which end he hath chosen you to be his People:) for if you do these things, you shall never fall, (or miscarry eter∣nally.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make your Calling and Election sure.] Many Manuscripts, and many of the Ancients, add 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by good works: and this the Text seems to re∣quire, for it immediately follows, if you do these things ye shall never fall, plainly decla∣ring, that the making of their Calling and Election sure depended on the doing those works of Vertue, Temperance, Patience, God∣liness, Brotherly-kindness, and Charity, men∣tioned before, and so was only a conditional Election upon their perseverance in a Life of Holiness.

Ver. 11. For so an entrance shall be mini∣stred to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the everlasting Kingdom.] As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is(c) everlasting Life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an everlasting ••nheri∣tance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 everlasting Tabernacles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an everlasting House, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 everlasting Glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 everlasting Salvation, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is doubtless the everlasting Kingdom prepared for Christ's faithful Servants, and not his vindictive King∣dom over the Jews, nor yet the Kingdom of Saints mentioned by Daniel as never to give place to any other Kingdom, they to whom the Apostle writ being to die long before the coming of that Kingdom.

Ver. 12. Wherefore I will not be negligen•• to put you always in remembrance of these things, though you knew them (before,) and be establish'd in the present truth, (viz. that the Practice of these Christian Vertues is necessary to the making your Calling and Election sure, and to your Entrance into Christ's heavenly Kingdom.)

Ver. 13. Yea I think it meet, as long as I am in this tabernacle (of the Body,) to stir you up (to the performance of your Duty,) by putting you (still) in remembrance (of these things.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in remembrance.] For could we be establish'd in the Belief of heavenly things, and have them still in remembrance, we should not flag in the Performance of our Duty.

Ver. 14. Knowing that shortly I must put off this tabernacle (by Martyrdom) even as our Lord Jesus Christ hath shew'd me (John 21.20.)

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath shew'd me.] Declaring to him in a Vision, say(d) Hegesippus and(e) St. Ambrose, that He must go again to Rome

to be Crucified. Thus(f) St. Polycarp in a ••••sion saw his Pillow, or Night-Cap, burning with Fire, a little before he was consumed by the Flames: And St. Cyprian, by a Vision, was admonished of his Death, and of the Kind of Martyrdom he was to suffer. Pontius in vita Cypr. Ed. Oxon. p. 7.

Ver. 15. Moreover, I will endeavour (by leaving these Epistles, designed for that End) that you may be able after my decease, to have these things always in Remembrance.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make a Remem∣brance of these things.] St. Peter therefore was not of the Opinion that Oral Tradition was a better Way than Writing, to preserve the Memory of these Things, and that with∣out Writing they might be able so to do. Ac∣cordingly(g) Ignatius, advising the Churches to stand fast in the Tradition of the Apostles, thought it necessary, for the greater Security, to commit them to Writing. For, Saith(h) Ori∣gen, That which is delivered only by Mouth quickly vanisheth, as having no certainty.

Ver. 16. For we have not followed cunningly devised Fables, when we made known to you the Power (given to our Lord Christ over all Flesh, that he might give eternal Life to them that believe, John 17.2.) and (the) coming of our Lord Jesus Christ, (to crown them with Glory,) but were Eye-Witnesses of his Majesty.

Ver. 17. For he received from God the Fa∣ther, Honour and Glory, when there came such a Voice from the excellent Glory, This is my beloved Son, in whom I am well pleased.

Ver. 18. And this Voice which came from Heaven we heard, when we were with him in the Holy Mount.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the magnifi∣cent Glory.] Some considering, that in all the three Evangelists the Transfiguration of our Lord is mentioned after he had spoken of the coming of the Son of Man in Glory, or in the Glory of the Father, think this Transfigu∣ration was an Image of that glorious King∣dom he was to erect at the recalling of the Jews; and that St. Peter here refers to this when he saith, we made known to you the power and coming, or the illustrious coming of our Lord Jesus Christ; whence Moses and Elias are here seen with him in Glory, and according to some Manuscripts are said to speak of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. his Glory which was to be hereafter in Jerusalem. But that Glory being not yet come, to what purpose should the Apostle write to them of that Age, to give all Diligence to obtain an Entrance into that Kingdom? Or why doth he so generally pro∣mise an Entrance into it to them who were to die so long before? and were not at all, unless they died Martyrs, to enter into it; nor was it to be an Everlasting, but only a Millennary Kingdom. Wherefore for Explication of the Words, observe concerning the Tranfiguration of our Lord, (1.) That when he was transfi∣gured his Face did shine as the Sun, and his Garments were splendent, Matth. 17.2. and this, saith Nazianzen, God did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shewing what he was to be hereafter, and as an Introduction to that Glory in which he was to shine at the Right Hand of Majesty in the Heavens, for to shine as the Sun, is a Phrase expressing something belonging to Ce∣lestial Majesty, Matth. 13.43. the white and splendid Garments being also proper to Kings and the Royal Ministers of the Heavenly Court, Rev. 3.4. And Hence when Christ is represented as the First-born from the Dead, and the Prince of the Kings of the Earth, to whom Power and Glory belonged, he appears in Splendor, as the Sun shining in his Power, Rev. 1.14, 15. And this is the Majesty of Christ of which St. Peter, James and John were Eye-Witnesses on the Mount.

2dly, Of the Testimony given to him; ob∣serve (1.) That it was, This is my beloved Son, i. e. This is he who is Heir of all things, Heb. 1.2. and is sat down at the right hand of Ma∣jesty and Glory, Ver. 3. And therefore this is made a Proof of our Lord's Resurrection and Exaltation to the highest Glory, that the Fa∣ther said to him, Thou art my Son, this Day have I begotten thee, Acts. 13.33. Hebr. 1.5.5.5. This is he to whom the Father hath given to have Life in himself, John 5.26. and so to raise the Dead, Ver. 24. and give eternal Life to them, John. 17.1, 2. Now all this being comprehended in this Testimony, shews the Truth of what St. Peter said he had declared to them. Note (2dly.) That this Voice was gi∣ven from the magnificent Glory, or bright Cloud which then appeared, and was the con∣stant Symbol of the Divine Presence; see Note on Phil. 2.6. and so assured them this Testimony was given by the God of Truth. Note (3dly.) That this Testimony is delivered in the very Words spoken of that Prophet which should come after Moses, viz. A Pro∣phet will the Lord your God raise unto you like to me, to him shall ye hearken, Deut. 18.15. And so assured them that this beloved Son was that Prophet of whom Moses spake. Note Lastly, That these Words were directed nor to Christ, but to those that attended him, and bad them observe that God the Father here owned him as his only Son, in whom he is well pleased, and as the only Prophet whom they ought to hearken to.

Ver. 19. We have also a more sure Word of Prophesie; whereto you do well that ye take heed, as to a Light that shineth in dark Places, until the Day dawn, and the Day Star arise in your Hearts.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a more sure Word of Prophesie.] This is spoken in com∣parison of the Apostle's Testimony, of what he heard, which to the Jews was not so certain and convincing, as was the Record of their own Prophets; whence the Apostles, both in disputing with the unbelieving Jews, and writing to the Believers among them, confirm their Doctrines from the Writings of the Old Testament.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and the Day Star arise in your Hearts.] Some considering that Balaam Prophesies of the Messiah as a Star that was to come out of Jacob, by which Star, say the three Targums, Berischith Rabba, R. Moses Hadarson, and R. Isaac, is meant the Messiah, compared to a Star, because of the Splendor and Perennity of his Dominion and Kingdom, and who is stiled by St. John, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bright and morning Star, Rev. 22.16. refer this to Christ's se∣cond coming to convert the Jews, and set up the Kingdom of the Saints, Dan. 7.27. say∣ing, That the Apostle compares the interme∣diate Time in which Antichrist was to reign, to the Night and Darkness, according as the Scripture useth to express the times of Igno∣rance and Idolatry, Eph. 5.8. 1 Thes. 5.4. See Note on Rom. 13.12. And the Time of Christ's Advent to call all Israel, and to bring in with them the fulness of the Gentiles, to the Light dissipating that Darkness; and doth here bid the Jewish Nation to attend to the Prophesies in the Old Testament touching this glorious Time, till it should be accomplished upon them. But the Apostle writes not here to the unbelieving Jews, who are to be the only Subjects of that Calling; but to them who had obtained like pretious, Faith with him. Moreover, That the Time from writing this Epistle till the Conversion of the Jews, which is not yet accomplished, should be ac∣counted as Darkness, or a Time in which the Light or Day appeared not, seems not sutable to that Expression of St. Paul, The Night is far spent, and the Day is at hand. See Note on Rom. 13.12. Nor could he bid those of that Age to expect till that Day Star should arise in their Hearts, which to this very Day is not yet rising. It therefore seems plain to me from these Words, tho' Dr. Ham∣mond and others would interpret them to ano∣ther Sense, that the Apostle speaketh this con∣cerning some other Light that was to en∣lighten and affect their Hearts, and give them full Assurance that our Jesus was the Son of God, the Prophet God had sent into the World. Now this was done by the internal Gifts and Illuminations of the Holy Spirit vouchsafed to Believers; by which, saith the Apostle Paul, The Testimony of Christ, or which the Apostles gave of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was confirm'd in or upon them, 1 Cor. 1.6. By which God did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confirm both the Apostles, and those that be∣lieved in the Faith of Christ, 2 Cor. 1.21, 22. 5.5. So that the import of the Words seems to be this, till you your selves have those Prophetick Gifts, by which you may be able from what you find in your selves, to know by the Spirit that Jesus is the Christ, the Son of God, 1 Cor. 12.3. and have that Unction of the Holy Ghost, by which you know all things, 1 John. 2.27. And have also the Scrip∣tures of the New Testament committed to you, which contain a more perfect Light, Rom. 13.14. And are endited also by the Holy Spirit sent down from Heaven, 1. Pet. 1.12. Like to this is that Expression of(i) Philo, what Reason is in us, that is the Sun in the World, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both being unto us as a Phosphorus, the Sun giving Light to our Senses, and Reason intellectual Raies to our Concepti∣ons. And when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Di∣vine Light shines upon us, that of our Reason sets; and when that sets, this ariseth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so it was with the Prophets.

Ver. 20. Knowing this first, (as the Foun∣dation of all you learn from the Prophetick Writings,) that no Prophesie of Scripture is of private Interpretation. (Gr. Of their own Incitation, Motion, or the Suggestion of their own private Spirits.)

Ver. 21. For Prophesie of old time come not by the will of Man: but Holy Men of old spake as they were moved by the Holy Ghost.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] i. e. Prophesie comes not from the Prophet's own Suggestion, but from the Inspiration of the Holy Ghost. That this is the true Sense of these Words appears, (1.) From the Apostle's own Interpretation; for not to be of the Prophet's own Incitation or Suggestion, Ver. 20. is not to come by the Will of Man, Ver. 21. i. e. not by human Reason; but by the Will of God, John 1.13. (2dly.) From the Use of the Phrase; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to Phavorinus and Suidas, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Accession, or Incitation, or insult; and the Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 added to it, must therefore signifie that Prophesie is not of private Impulse or Incitation, whence the Expression used by the true Prophets, is generally this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit came upon me, Numb. 24.2. 1 Sam. 10.10. 2 Chron. 15.1.24.20. And (3dly.) From the Nature of the Thing it self,

and the constant Opinion of the Jews about it: which was, as(k) Philo saith, that a Pro∣phet speaketh nothing of himself, but he is the ••••gan of God in what he speaks, God speak∣ing in and by him. Whence to speak of him∣self, or of his own Heart or Mind, is always ••••de the Sign of a false Prophet, whom God ••ad not sent, Numb. 16.28.22.18.24.13. Jer. 23.16, 26. Ezek. 13.17. Ridiculous therefore, and full of Ignorance is the Infe∣rence of Esthius hence, that the Reformed and their Pastors must not interpret the Scriptures according to their own Sense or Judgments, which surely they may do as well as he, or any other Romish Commentator, who have no∣thing but their own private Sense, for many Interpretations of the Scriptures they discourse upon.

Notes

• (a)

  Philo de mut. nom. p. 824.
• (b)

  Contr. Appion. p. 1052.
• (c)

  Luk. 10.25. Heb. 9.15. Luk. 16.9. 2 Cor. 5.1. 2 Tim. 2.10. Hebr. 5.9.
• (d)

  Hegesip. de Excid. Hieros. l. 3. c. 2.
• (e)

  Ambros. Ep. 33.
• (f)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Martyr. § 5.
• (g)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. H. Eccl. l. 3. c. 35.
• (h)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. contr. Marcion. p. 59.
• (i)

  L. quis rerum Divin. haeres. p. 404. F.
• (k)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quis R. div. Haeres. P. 404. C. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De proem. & poen. p. 711. E.