III.

(1, 2) Just as the two halves of the first main portion of the Epistle are linked together by some personal remarks respecting his reason for writing this Epistle (2Peter 1:12-15), so the two predictions which form the second main portion are connected by personal remarks respecting the purpose of both his Epistles.

(1) This second epistle, beloved, I now write.—Rather, This now second epistle I write, beloved; or, This epistle, already a second one—implying that no very long time has elapsed since his first letter, and that this one is addressed to pretty much the same circle of readers. There is no indication that the first two chapters are one letter, and that this is the beginning of another, as has been supposed. With this use of “now,” or “already,” comp. John 21:14.

Pure minds.—The word for “pure” means literally “separated”—according to one derivation, by being sifted; according to another, by being held up to the light. Hence it comes to mean “unsullied.” Here it probably means untainted by sensuality or, possibly, deceit. In Philippians 1:10, the only other place where it occurs in the New Testament, it is translated “sincere.” (Comp. 1Corinthians 5:8; 2Corinthians 1:12; 2Corinthians 2:17.) The word for “mind” means “the faculty of moral reflection and moral understanding,” which St. Peter, in his First Epistle (2Peter 1:13), tells his readers to brace up and keep ready for constant use. These very two words are found together in a beautiful passage in Plato’s Phaedo, 66A.

By way of remembrance.—We have the same expression in 2Peter 1:13, and the translation in both cases should be the same—stir up in putting you in remembrance.

2 Peter 3:1-2. The doctrines and precepts delivered by the prophets and apostles, being the most effectual means of preserving the Christian converts from being seduced by the false teachers spoken of in the preceding chapter, the apostle begins this with informing the brethren that his design in writing both his epistles was to bring these doctrines and precepts to their remembrance. And as one of the greatest of these men’s errors was their denying the coming of Christ to judge the world, and destroy this mundane system, he first exhorts the brethren to recollect what the holy prophets had anciently spoken on this subject, together with the commandments of the apostles of Christ to their disciples, to expect and prepare for these events. His saying, This second epistle I now write, &c., implies that he had written a former one to the same people, and he here affirms that in them both he had one great end in view, which was to stir up their minds (which he terms pure, or rather sincere, as ειλικρινη more properly signifies) to keep in remembrance and lay to heart what had been already taught them on these important subjects, so as to be properly influenced by it. The holy prophets intended, who had spoken of these things, were chiefly Enoch, mentioned Jdg 1:14-15; David, Psalm 50:1-6; Psalm 75:8; and Daniel 12:2.3:1-4 The purified minds of Christians are to be stirred up, that they may be active and lively in the work of holiness. There will be scoffers in the last days, under the gospel, men who make light of sin, and mock at salvation by Jesus Christ. One very principal article of our faith refers to what only has a promise to rest upon, and scoffers will attack it till our Lord is come. They will not believe that he will come. Because they see no changes, therefore they fear not God, Ps 55:19. What he never has done, they fancy he never can do, or never will do.This second epistle, beloved, I now write unto you - This expression proves that he had written a former epistle, and that it was addressed to the same persons as this. Compare Introduction, Section 3.

In both which I stir up your pure minds ... - That is, the main object of both epistles is the same - to call to your remembrance important truths which you have before heard, but which you are in danger of forgetting, or from which you are in danger of being turned away by prevailing errors. Compare the notes at 2 Peter 1:12-15. The word rendered "pure" (εἰλικρινής eilikrinēs) occurs only here and in Philippians 1:10, where it is rendered "sincere." The word properly refers to "that which may be judged of in sunshine;" then it means "clear, manifest;" and then "sincere, pure" - as that in which there is no obscurity. The idea here perhaps is, that their minds were open, frank, candid, sincere, rather than that they were "pure." The apostle regarded them as "disposed" to see the truth, and yet as liable to be led astray by the plausible errors of others. Such minds need to have truths often brought fresh to their remembrance, though they are truths with which they had before been familiar.

CHAPTER 3

2Pe 3:1-18. Sureness of Christ's Coming, and Its Accompaniments, Declared in Opposition to Scoffers about to Arise. God's Long Suffering a Motive to Repentance, as Paul's Epistles Set Forth; Concluding Exhortation to Growth in the Knowledge of Christ.

1. now—"This now a second Epistle I write." Therefore he had lately written the former Epistle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, while having the prospect of being still for some time alive, they felt it less necessary to write [Bengel].

unto you—The Second Epistle, though more general in its address, yet included especially the same persons as the First Epistle was particularly addressed to.

pure—literally, "pure when examined by sunlight"; "sincere." Adulterated with no error. Opposite to "having the understanding darkened." Alford explains, The mind, will, and affection, in relation to the outer world, being turned to God [the Sun of the soul], and not obscured by fleshly and selfish regards.

by way of—Greek, "in," "in putting you in remembrance" (2Pe 1:12, 13). Ye already know (2Pe 3:3); it is only needed that I remind you (Jude 5).2 Peter 3:1-7 The apostle declareth it to be the design of both his

Epistles to remind the brethren of Christ’s coming

to judgment, in opposition to scoffers.

2 Peter 3:8,9 No argument can be drawn against it from the delay,

which is designed to leave men room for repentance.

2 Peter 3:10-14 He describeth the day of the Lord, and exhorteth to

holiness of life in expectation of it.

2 Peter 3:15,16 He showeth that Paul had taught the like in his Epistles,

2 Peter 3:17,18 and concludeth with advice to beware of seduction,

and to grow in Christian grace and knowledge.

This second epistle: this confirms what has been said, that this Epistle was written by Peter, as well as the former.

I stir up your pure minds; or, sincere minds: the sense is either:

1. I stir up your minds, that they may be pure and sincere; and then he doth not so much commend them for what they were, as direct and exhort them to what they should be, that they might receive benefit by what he wrote, there being nothing that contributes more to the fruitful entertaining of the word, than sincerity and honesty of heart, when men lay aside those things which are contrary to it, and might hinder its efficacy, 1 Peter 2:1,2. Or:

2. I stir up your minds, though pure and sincere, to continuance and constancy in that pure doctrine ye have received.

By way of remembrance: see 2 Peter 1:13.

This second epistle, beloved, I now write unto you,.... This is a transition to another part of the epistle; for the apostle having largely described false teachers, the secret enemies of the Christian religion under a profession of it, passes on to take notice of the more open adversaries and profane scoffers of it; and from their ridicule of the doctrine of Christ's second coming, he proceeds to treat of that, and of the destruction of the world, and the future happiness of the saints: he calls this epistle his "second epistle", because he had written another before to the same persons; and that the author of this epistle was an apostle, is evident from 2 Peter 3:2; and which, compared with 2 Peter 1:18 shows him to be the Apostle Peter, whose name it bears, and who was an eyewitness to the transfiguration of Christ on the mount, Matthew 17:1, he addresses these saints here, as also in 2 Peter 3:8, under the character of "beloved"; because they were the beloved of God, being chosen by him according to his foreknowledge, and regenerated by him, according to his abundant mercy; and were openly his people, and had obtained mercy from him, and like precious faith with the apostles; and were also the beloved of Christ, being redeemed by him, not with gold and silver, but with his precious blood; for whom he suffered, and who were partakers of his sufferings, and the benefits arising from them, and who had all things given them by him, pertaining to life and godliness, and exceeding great and precious promises; and were likewise beloved by the apostle, though strangers, and not merely as Jews, or because they were his countrymen, but because they were the elect of God, the redeemed of Christ, and who were sanctified by the Spirit, and had the same kind of faith he himself had. The Syriac and Arabic versions read, "my beloved"; and the Ethiopic version, "my brethren": his end in writing both this and the former epistle follows;

in both which I stir up your pure minds by way of remembrance; that this was his view both in this and the former epistle, appears from 1 Peter 1:13; he calls their minds pure; not that they were so naturally, for the minds and consciences of men are universally defiled with sin; nor are the minds of all men pure who seem to be so in their own eyes, or appear so to others; nor can any man, by his own power or works, make himself pure from sin; only the blood of Christ purges and cleanses from it; and a pure mind is a mind sprinkled with that blood, and which receives the truth as it is in Jesus, in the power and purity of it, and that holds the mystery of the faith in a pure conscience. Some versions, as the Vulgate Latin and Arabic, render the word "sincere", as it is in Philippians 1:10; and may design the sincerity of their hearts in the worship of God, in the doctrines of Christ, and to one another, and of the grace of the Spirit of God in them; as that their faith was unfeigned, their hope without hypocrisy, and their love without dissimulation, and their repentance real and genuine; but yet they needed to be stirred up by way of remembrance, both of the truth of the Gospel, and the duties of religion; for saints are apt to be forgetful of the word, both of its doctrines and its exhortations; and it is the business of the ministers of the word to put them in mind of them, either by preaching or by writing; and which shows the necessity and usefulness of the standing ministry of the Gospel: the particulars he put them in mind of next follow.

This {1} second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:

(1) The remedy against those wicked enemies, both of true doctrine and holiness, is to be sought for by the continual meditation of the writings of the prophets and apostles.