2 Peter 1

Notice how right from the start Peter encourages the souls of the believers by raising them up to the same spiritual level as that of the apostles. For the grace of baptism is the same in every believer.

In the righteousness of our God and Savior Jesus Christ. Therefore, the apostle Peter writes a letter to them, greeting those who have obtained an equal faith to his own, and exercise it through works of righteousness. Namely, the righteousness which human prudence has not discovered, nor legal institution teaches, but the Lord and our Savior speaking through the Gospel has shown, when he says: Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven (Matthew 5). And again: You have heard that it was said to those of old, You shall not murder. But I say to you, etc. (Ibid.).

In his second letter Peter describes himself both as Simon and as a servant, in order to show that he was humble and obedient. In his first letter he confined himself to the name Peter, which had been given to him by the Lord himself and signified that he was the chief of the apostles, but here he reverts to his original name Simon in order to show those who preferred to forget his Jewish origins that he had not rejected them.

Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ. May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. "Simon." It is also written as Simeon. For Simon is short for Simeon: just as from Metrodoros we have Metras, from Menodoros we have Menas, and from Theodosios we have Theudas. Immediately from the beginning, he lifts the minds and souls of believers, inspiring them to equal diligence in preaching with the apostles. For it is not just that those who have obtained a faith of equal standing should be in any way inferior to those who have been declared to be equals. Moreover, Peter receives them everywhere with peace, not that which is of the world, but that which is rooted in the knowledge of God. For this alone is called peace, as it frees us from offense and hatred toward God. Therefore, Christ also grants this to us as he departs to the Father, and when he rose from the dead, he proclaimed, "Peace be with you." (Jn. 14:27; 20:19,21,26) And in the churches, we pray that the angel of peace may be given to us: and the priest frequently grants this to the people from the altar: we also use this in our mutual addresses, that this is the mother of all good things, and the substance of our joy. Therefore, Christ commanded His disciples to first offer this divinely as they entered homes: (Luke 10:5) "Grace to you and peace." The order is as follows: May grace and peace be multiplied to you, as all things that pertain to life and godliness, in the knowledge of God and of Jesus our Lord, since by His divine power this grace has been granted to you, the knowledge, glory, and virtue of Him: through which the greatest promises have been given: that you may become partakers of the divine nature, having escaped the corruption that is in the world through lust. "In the knowledge of God." Otherwise: To you who have equally been honored with us in the knowledge of God and of our Lord Jesus Christ, may grace and peace be multiplied through the righteousness of our God. Or this is the order: In the knowledge of God and of our Lord Jesus Christ, which knowledge has been granted through His divine power, everything that pertains to life and godliness, and that very knowledge of Him who called us by glory and virtue, by which glory and virtue precious and magnificent promises have been granted, so that you may become partakers of the divine nature, escaping the corruption that is in the world through lust. But also for this very reason, applying all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, and to self-control perseverance, and to perseverance godliness, and to godliness brotherly kindness, and to brotherly kindness love (2 Peter 1:3).

Simon is an abbreviated form of Simeon, just as Mitr is of Mitrodora, Mina of Minodora, and Fevda of Feodosia. From the very beginning the apostle awakens the thoughts and souls of the believers, urging them to strive in the work of preaching to equal the apostles. For since all received an equally precious grace, it would be unjust to be lacking in anything in which all proved equal. The apostle constantly wishes the believers peace, which Christ gave them after His resurrection from the dead and at His departure to the Father, crying out: "Peace be unto you" (Jn. 20:19, 21, 26; Lk. 24:36). And in the church we beseech the Lord to grant us "an angel of peace," and the priest from the holy altar bestows "peace" upon the people; because peace is the mother of all good things. Therefore the Lord also commanded His disciples that upon entering houses they should first of all bestow "peace" (Matt. 10:12; Lk. 10:5).

Grace and peace be multiplied to you, etc. In the first Epistle he wrote: Grace and peace be multiplied to you (1 Peter 1). But in this one: Grace and peace be fulfilled to you, because, of course, he wrote the former letter to those beginning, and this one to those more perfect. For peace and grace are multiplied to those advancing well in this life through faith, but will be fulfilled for those arriving in the other life through vision. Hence, well, when saying: Grace and peace be fulfilled to you, he added: In the knowledge of our Lord Jesus Christ. Because this is eternal life (he says), that they know you the only true God, and Jesus Christ whom you have sent (John 17). And again: If the Son sets you free, you will be truly free, and you will know the truth, and the truth will set you free (John 8).

There is nothing to equal this, which is why we pray and seek after the angel of peace. Everywhere we pray for peace in the churches—in the prayers, in the supplications and in the sermons. And the Guardian of the church gives it to us not once or twice but many times over: "Peace be unto you." Why? Because peace is the mother of all good things and the foundation of our joy. For this reason Christ taught his disciples that when they entered people's houses they were to say: "Peace be unto you." Without peace everything else is useless.

The connection is as follows: grace and peace be multiplied to you, who, in the knowledge of God and of Christ Jesus our Lord, have received a faith equally precious with ours, according to the righteousness of our God.

Just as His divine power has given us all things, etc. This statement depends on the previous sentences. The meaning is: Grace and peace be multiplied to you as you come to know our Lord Jesus Christ perfectly. And know this too through Him, that all things of His divine power have been given to us through His grace, which are sufficient for attaining life and preserving piety. Hence, He says: Because everything I have heard from My Father I have made known to you (John XV). And elsewhere: And the glory which You have given Me, I have given them (John XVII). But if it is read as some manuscripts have: Which has been given for life and piety, then the meaning will be: So that you may understand how our Lord has given all things of His divine power to us according to the measure of our capacity, which power has been given for us to attain life and piety. For this form of expression is very common in the Scriptures; and it is called by grammarians ellipsis, that is, the omission of a necessary word, such as in the Psalm: For neither from the east, nor from the west, nor from the desert mountains. It implies, for the way of escape is evident, for God is judge everywhere (Psalm LXXIV).

Through the knowledge of Him who called us by His own glory and virtue. And this too depends on the previous passage, because through the knowledge of our Lord and Savior, we have recognized all the mysteries of His divinity by which we are saved. He called us by His own glory and virtue, for He did not send an angel to our salvation, nor an archangel, nor did He find in us any merit for which we were to be saved, but rather seeing us as weak and inglorious, He redeemed us by His own power and glory. Hence He says: You did not choose Me, but I chose you (John XV).

Here Peter is talking about the Scriptures, the miracles which Christ did in the flesh, the work of baptism and the doctrine which was preached, all of which bring us into the enjoyment of eternal life.

As all things are given to you by His divine power, which pertains to life and godliness, through the knowledge of Him who called us by His glory and virtue, by which precious and great promises have been granted to you, so that through these you may become partakers of the divine nature, having escaped the corruption that is in the world through lust. Indeed, a long series has been presented, and this is the understanding: Just as countless good things have been received through the appearance of Christ, by which we may become partakers of the divine nature and be led back to life and godliness: so we must conduct ourselves, so that we may support virtue through faith, and by this means progress towards the promotion of godliness, until we reach the perfection of diligence, which is love. Moreover, we have become partakers of the divine nature through the coming of the Lord and God, who took the first fruits of our nature upon Himself and sanctified it by assuming it. If the first fruits are holy, the mass is also holy. Furthermore, the mass of the first fruits is nothing other than those from which the first fruits come. However, Peter speaks of the corruption that comes from worldly lust, as if it were concerning the corruptible and those things that are corruptible.

The connection is as follows: may grace and peace be multiplied to you, since all things pertaining to life and godliness, through the knowledge of God and our Lord Jesus, have been granted to you by His divine power—that grace—for the knowledge of glory and virtue, for which the greatest promises have been granted, so that you, having escaped from the worldly corruption that comes through lust, might become partakers of the divine nature. Otherwise stated: the exposition is drawn out, but the thought is this: having received countless blessings by the power of Christ, we can both become partakers of the divine nature and attain to life and godliness; therefore we must live in such a way as to add virtue to faith and through virtue to advance in godliness, until we reach the most perfect good, which is love. And we became partakers of the divine nature through the appearing of the Lord and God, Who united the firstfruits of our nature in Himself and through His assumption sanctified them; and if the firstfruits are holy, then the whole is holy.

Why should I add further, carrying you, as it were, through the whole course, that God made man partaker of the Divine nature, as we read in the Epistle of Peter? Whence one says not improperly, We also are His offspring, for He made us akin to Himself, and we are of a rational nature, that we might seek for that Godhead Which is not far from each one of us, in Whom we live and move and have our being.

God has blessed us abundantly—that is the meaning of this passage. We have received thousands of good things as a result of Christ's coming, and through them we can become partakers of the divine nature and be turned toward life and godliness. Therefore we must behave in such a way as to add virtue to faith, and in virtue walk along the way which leads to godliness until we come to the perfection of all good things, which is love.

By which He has given us exceedingly great and precious promises. By which means, through the knowledge of Him, because the more perfectly one knows God, the more profoundly one feels the greatness of His promises.

Fleeing from the corruption of lust that is in the world. He rightly says that the lust of the world has corruption, and therefore must be fled from, according to him who says: "Flee from sin as from the face of a serpent" (Ecclesiasticus 21), because there is also incorruptible lust, about which it is sung: "My soul has desired and fainted after the courts of the Lord" (Psalm 83). About which also in the book of Wisdom through a figure of speech called in Greek κλῖμαξ, in Latin gradation, it is very beautifully reported: "The beginning," he says, "of wisdom is the most true desire for discipline" (Wisdom 6). Therefore, care for discipline is love, and love is the keeping of its laws. But keeping of the laws is the completion of incorruption. And incorruption makes one to be near to God. Therefore, the desire for wisdom leads to the eternal kingdom.

That through these things you may become partakers of the divine nature. He suddenly changes the person, and who had previously spoken about himself and his own things: He has given us precious promises, immediately turned to those to whom he was speaking: That through these, he says, you may become partakers of the divine nature. This he does not by chance, but providentially. Therefore (he says) the Lord has revealed to us, who by nature are Jews, who are born under the law, who are even physically instructed by his teaching, all the secrets of his divine power, therefore to us, that is, to his disciples, he has given the greatest and most precious promises of his Spirit, that through these even you who are from the Gentiles, who were not able to see him physically, might be made partakers of his divine nature by us who teach you what we have heard from him, by us consecrating you through his mysteries. Hence, very rightly he said above: May grace and peace be multiplied to you in the knowledge of our Lord Jesus Christ, how all things of his divine power which have been given to us for life and piety, can also be taken as said: May grace and peace be multiplied to you in this, that you may know our Lord Jesus Christ, even you, just as to us through him all the promises or gifts of his divine power, which lead to life and piety, have been given. So that just as we have received the promised gifts from him, or we confidently trust without any doubt that we will receive them, so also may you not doubt about his gifts.

And as, if one devote himself to Ischomachus, he will make him a farmer; and to Lampis, a mariner; and to Charidemus, a military commander; and to Simon, an equestrian; and to Perdices, a trader; and to Crobytus, a cook; and to Archelaus, a dancer; and to Homer, a poet; and to Pyrrho, a wrangler; and to Demosthenes, an orator; and to Chrysippus, a dialectician; and to Aristotle, a naturalist; and to Plato, a philosopher: so he who listens to the Lord, and follows the prophecy given by Him, will be formed perfectly in the likeness of the teacher—made a god going about in flesh.

When Christ's body and blood become the tissue of our members, we become Christ-bearers and "partakers of the divine nature," as the blessed Peter said.

Just as God stepped out of his nature to become a partaker of our humanity, so we are called to step out of our nature to become partakers of his divinity.

Since the Christian is conscious of having been made a partaker of the divine nature, as blessed Peter says in his second epistle, he must measure the nature of God not by the laws of our own nature, but evaluate the divine truths in accordance with the magnificence of God's testimony concerning himself.

But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great. wasted by disease. For thou hast become God:

Realize your dignity, O Christian! Once you have been made a partaker of the divine nature, do not return to your former baseness by a life unworthy of that dignity. Remember whose head it is and whose body of which you constitute a member!

The word of Christ bestows immortality. But immortality is the companion of divinity, because divinity is immortal, and so immortality is the result of partaking in the divine nature.

What is the fellowship of the Holy Spirit? Peter describes this by calling it "sharing in the divine nature."

The connection is as follows: so that you, having escaped from the worldly corruption that is brought about through fleshly lust, might become partakers of the divine nature, for "having escaped" means the same as "having been freed." He calls the consequence of worldly lust "corruption" because it is composed of and revolves around corrupt things.

And in virtue, knowledge. According to that of Isaiah: "Learn to do well, seek judgment."

But you, giving all diligence, supply virtue in your faith. Virtue in this place is placed not for strength and miracles, but for good conduct; which is rightly to be joined to faith, lest it be idle and dead without works: in which he rightly commanded that all diligence be added, because he who is soft and negligent in his work is brother to him who destroys his work.

To this piety blessed Peter invites us, who was the other Apostle, in his second Canonical epistle saying: "Supply in faith virtue, in virtue knowledge, in knowledge abstinence, in abstinence patience, in patience piety, in piety brotherly love, and in brotherly love charity." What does he mean? He places piety in the middle of two, namely between patience and charity. He says piety is a purple garment, and patience and charity he says are a royal garment. Whoever wishes to be pious toward his neighbor, it is necessary that he bear with him patiently and love him charitably. David bore himself patiently and charitably toward his enemy; so it is necessary that a man bear himself toward his neighbor.

Where is piety today? There is no mean, because God has taken away the extremes; so great is the cruelty today that man cannot be satisfied with vengeance; today impatience and wrath reign; man judges badly; even if a man does not offend me, I will nevertheless judge badly of him. Whence comes this? Surely, because I do not have charity. Blessed Peter well knows how to say how I may have charity, because if I have patience on the one hand and charity on the other: behold, the exercise of piety.

But also for this very reason, giving all diligence, add to your faith, virtue, to virtue, knowledge, to knowledge, self-control, to self-control, perseverance, to perseverance, godliness, to godliness, brotherly kindness, and to brotherly kindness, love. The step leads to promotion: first indeed faith, which is the foundation and basis or principle of good things. Then in the second step virtue or works, for without this faith is dead, as James (2:26) says. After this indeed is knowledge. What is this? The knowledge of the secrets of God's mysteries, which does not happen to everyone, but to one who is exercised in the habit of better works. After this is self-control. For this is also necessary for one who has reached the measure, lest he become wanton due to the greatness of the gift. Since it does not happen that one who uses self-control for a short time can firmly possess the gift (for they always desire afflictions to lead them to what is worse), having entered into tolerance completes the whole matter and appeases godliness, producing a more perfect assurance in God: therefore from godliness, brotherly love is sought, which does not approach unless kindness grants access to all things of godliness. And above all, the fulfillment of all good things is love, as it seems to both Paul (Rom. 13:13) and the Truth. For this has both the Son of God and His Father prevailed: indeed, that He might give Him as a beloved Son, but the Son to pour out His blood for us.

He shows the degrees of progress. In the first place is faith, since it is the foundation and support of good. In the second place is virtue, that is, works, for without them, as the Apostle James says, "faith is dead" (Jas. 2:26). Next is discernment. What kind of discernment? The knowledge of the hidden mysteries of God, which is accessible not to everyone, but only to the one who constantly exercises himself in good works.

And in knowledge, temperance. So that when they have learned to do well, immediately they abstain from evils, lest knowledge of heavenly things fall in vain, if one neglects to restrain himself from earthly temptations.

And in temperance, patience. It is always necessary that temperance is accompanied by patience, so that whoever has learned to restrain himself from the pleasures of the world may also endure adversities with a firm heart, armed for justice from the right hand and the left (2 Corinthians 6).

And in patience, godliness. So that he may be kind towards those whom he patiently endures, according to that of the apostle Paul: "Charity is patient, is kind" (1 Corinthians 13).

Then comes self-control. For it too is needed by the one who has attained the aforementioned measure, lest he become proud of the greatness of the gift. And since with short-lived self-control one cannot secure the gift for oneself (for the passions, despite the freedom restraining them, always tend to strive toward what is worse), one must surpass it with patience. It will produce everything, and will bring godliness to peace, and will perfect hope in God.

In the love of brotherhood, charity. Here he specifically calls charity that by which we love the Creator, which, as the degrees of virtues advance, is rightly joined to the love of brotherhood, because neither God can be perfectly loved without a neighbor, nor a neighbor without God. Indeed, the love of God is superior to the love of neighbors, because we are commanded to love them as ourselves, but God with all our heart, all our soul, all our strength (Mark XII), however, through the practice of brotherly love we ought to ascend to the love of the Creator. For he who does not love his brother whom he sees, how can he love God whom he does not see (1 John IV)?

In piety, however, the love of brotherhood. So that no one renders the works of piety to their enemies with any other view than that of brotherly love. This, of course, obtaining in all temptation, aims at converting those whom one cannot teach or rebuke, to the affection of piety by praying or doing good.

To godliness will be joined brotherly love, and to all of this, love, which the Apostle Paul calls "the bond of perfection" (Col. 3:14). For love showed its power both over the Son of God and over His Father: it disposed the Father to give up His Beloved (Jn. 3:16), and the Son to shed His Blood for us (1 Jn. 3:16).

For if all these things are present with you and abound, not empty, etc. He said if they abound, if with superior virtue they prevail against the wars of vices.

Those who have chosen to live the glorious and beloved way of life devised by Christ must first be adorned with simple and unblemished faith, and then add virtue to their faith. When this has been done, they must strive to enrich their knowledge of the mystery of Christ and ascend to the most complete understanding of him.

These things, as well as those already mentioned, namely, virtue, knowledge, continence, patience, godliness, brotherly love and charity, must not only be present in us, they must be present to overflowing. For if their presence is a good thing, how much more their abundance! What advantage do these things have, and what will it mean to have assurance on the day of our Lord Jesus Christ? Peter is speaking here of his second coming, when Christ will come to judge the living and the dead. Before the great and terrible judgment seat of God, what a good and wonderful thing it will be to have assurance of being acquitted!

For if these things are with you and abound, you will be neither idle nor unfruitful in the knowledge of our Lord Jesus Christ. "For if these things are with you and abound." What are these? Faith, virtue, knowledge, self-control, patience, godliness, brotherly kindness, love, which must not only be present but also abound. For if presence is beneficial, much more is abundance or wealth. What, then, is the benefit that follows from these? To have security for the second coming of the Lord. For indeed, to those to whom these are not present, in the glory of the coming Judge, and in the manner of the shining sun, blindness follows. Where, even if it is strong in appearance, it cannot be gazed upon without injury by the exaggeration of those who are weak-eyed, since it was born shining in its own light in such a way that it blinds those who rely on it with feeble sight. But the word Μυωπάζειν is used to mean, ἀπὸ τῶν μυῶν, that is, from the moles living underground, who remain blind to everything.

What are "these"? Faith, virtue, knowledge, self-control, patience, godliness, brotherly kindness, love, which must not only exist but also increase. For if acquiring them is profitable, then increasing them is far more profitable. What then is the benefit of them? That the one who has them is safe at the second coming of the Lord. For whoever does not have them, blindness will follow when the Judge comes in glory and shines like the sun; and even if sight somehow survives, it will not be able to look without harm upon the immeasurable radiance, for the excessive brilliance of light usually darkens the weak eye that gazes upon it.

For he to whom these things are not present is blind, etc. The eye signifies knowledge, the hand signifies work. He is blind and groping with his hand who, not having the knowledge of righteous work, performs whatever seems right to him, and, ignorant of the light of truth, extends his hand to a work he does not see, lifts his steps to a path he does not foresee, and thus suddenly falls into the ruin of perdition, which he could not foresee. Such is everyone to whom these things that Peter speaks of are not present, because through the increments of spiritual virtues it is proper for us to reach the fellowship of divinity. On the contrary, Solomon, admonishing a wise listener: And let your eyelids precede your steps (Prov. IV). Which is clearly suggesting that in all our acts, we should diligently strive to foresee what we are to attain, carefully scrutinizing what is done according to God's will and what otherwise.

If these virtues are present, we can see God, but if they are absent, we are blind.

When we hear these things, we must fortify ourselves and obey what is said, and cleanse ourselves from earthly things. If we do that, we shall share in his blessings, and we shall not need anything else. But if we do not obey, we shall be destroyed. What difference does it make whether we are destroyed through wealth or through laziness? Or if not through laziness, through cowardice? For when a farmer destroys his crop, it hardly matters how he does it. On the other hand, he will raise us up to do all the good works which he has predicted we shall do. Therefore it is necessary that once someone has been cleansed and has partaken of holiness, that he hold on to it through thick and thin, for without it he will not see the Lord.

For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins. "has forgotten that he was cleansed from his old sins." This is similar to what was said by blessed James: "For if a man be a hearer of the word, and not a doer: he shall be compared to a man beholding his natural face in a mirror. For he saw himself, and went his way." (James 1:23-24) For when he had known that he had been cleansed by holy baptism, because he had been washed from the multitude of sins, he ought to have known that it is necessary to be vigilant in order to maintain his purity and sanctity, without which no one will see God (Heb. 12:14): but he indeed forgot.

Blind (μυωπάζων). This expression refers to mice (μυων), which constantly remain in blindness underground. The saying of the Apostle Peter is similar to what was said by the Apostle James, namely: "whoever hears the word and does not do it, he is like a man looking at his natural face in a mirror" (Jas. 1:23). For having learned that through the cleansing of holy baptism he was washed from a multitude of sins, he should know that together with the cleansing he also received holiness, and should be vigilant so as to preserve that sanctification without which no one will see the Lord; but he forgot.

Lest you be judged unmindful of God's gift, you must stand fast, having a sure calling.

By doing these things, you will never sin. He speaks of greater sins, which anyone who commits will not have an inheritance in the kingdom of Christ and God, and from which everyone who devotes himself to the aforementioned virtues remains immune before the Lord. Otherwise, there are minor sins, about which it is written: "There is not a just man upon earth, that does good" (Eccl. 7); and "in your sight no one living is justified" (Ps. 142).

Wherefore, brethren, be more eager to make your calling and election sure through good works. Many are called, but few are chosen (Matt. 20, 22). The calling of all who come to faith is certain; but those who diligently add good works to the sacraments of faith they have received make their calling and election sure to those who observe them. Conversely, those who return to sins after their calling, when they depart from this life in these sins, already make it certain to all that they are reprobate.

Peter is telling us that we should not be content with our baptism but should go on and grow in our faith.

Therefore, brothers, make every effort to confirm your calling and election. For if you do these things, you will never stumble. For in this way, an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. Therefore, Peter says, my brothers, make every effort to confirm your calling and election as permanent and unchangeable, that is, the teaching you heard regarding your election and calling, so that you may be blameless: do not be judged as if you have forgotten the gift of God, but remain steadfast having your calling secure. "For if you do these things." What are these? Those which have been predicted, namely virtue, knowledge, temperance, and the other things that follow. Notice, however, how orderly it is that those things which were fearsome are now directed through good to the entrance of the eternal kingdom of the Lord.

Therefore, he says, my brethren, "be all the more diligent to make your calling and election sure" (2 Pet. 1:10); that is, the catechetical teaching which you heard at your election, and to be blameless in your calling, so that you may not be condemned for forgetting the gift of God, but remain firm in your calling.

For so an entrance will be abundantly supplied to you into the everlasting kingdom, etc. This passage is suited to that of the prophet Ezekiel, where speaking of a building set upon a mountain, he says: "And its ascent had eight steps" (Ezek. 40). And here indeed the blessed Peter enumerates eight steps of virtues, by which we must ascend, fleeing the corruption of worldly lust, to the habitation of the heavenly kingdom: faith, virtue, knowledge, self-control, patience, godliness, brotherly affection, and love. Of these steps the Psalmist surely speaks: "In his heart he has set his ascent" (Ps. 84), and elsewhere says: "They will go from strength to strength; the God of gods will be seen in Zion." (Ps. 84).

Here Peter reminds us that the entrance into heaven is the narrow way of following God's commandments.

Peter repeats what he has already said about virtue and the commandments consequent on it, through which we shall enter the kingdom of heaven with great assurance. Notice how, when speaking of the kingdom of heaven, Peter first goes over the things we should be afraid of and then over the good things, ending up with the judgment seat.

Wherefore I will always begin to admonish you about these things, etc. Why does he want to always admonish them about good works, those whom he says have knowledge and are confirmed in the present truth? Unless perhaps it is so that the knowledge they have learned they may exercise in good works, and the truth of which they are confirmed in presence they may guard with a fixed mind, lest ever through teachers of error they fall from the simplicity and purity of faith, concerning which teachers he speaks more in the course of the Epistle. And this sentiment agrees with that of blessed John, who says: "I have not written to you because you do not know the truth, but because you do know it" (1 John 2). Therefore, the apostles write to those who know the truth, and admonish them so that they might observe what they know. Whence also John, speaking, adds shortly after: "Let that which you have heard from the beginning remain in you" (Ibid.).

The people to whom Peter is writing already know what he has to say because they have read his first letter. The truth which he has to share with them is the New Testament, for as Paul said: "The old has passed away, and all things are made new in Christ."

Therefore, I will not neglect to remind you always of these things, even though you know and are established in the present truth. "even though you know." So that they are not seen to be continually admonished about the same things, as if rebuked for living in idleness, and thus become saddened, for this reason Peter adds: even though you know and are established in the present truth. Moreover, giving a reason for the continuous admonition, he added that he knew a release from this body would soon come.

About what — "about these things"? About the aforementioned, namely: virtue, knowledge, and the rest. Note how previously the apostle sought to motivate by fear — the coming of the Judge, and now he persuades by the promise of good things — entrance into the eternal Kingdom of God.

I think it right, as long as I am in this tabernacle, etc. We usually make use of a tabernacle in journey or in war, and rightly therefore the faithful, as long as they are in the body and are away from the Lord, testify that they are in tabernacles, in which they may conduct the journey of this life and fight against the adversaries of the truth.

Peter thought that it was right to call Gentiles to faith, but the Jews did not. This is why he expresses himself like this here.

So that with the constant reminder of the same things they would not think they were being condemned for idleness, and not be grieved, the apostle added: "though you know and are established in the present truth." And in explanation of the reason for the constant reminder, he added that he knows that the dissolution of his body will soon follow.

Knowing that the putting off of my tabernacle is very near. Most beautifully does blessed Peter call his demise not death, but the putting off of his tabernacle, because indeed for the perfect servants of God it is as if they cast off the bonds of the flesh, as travelers having completed their journey go to their own home for habitation instead of their tabernacle, as those deployed in expedition return to their fatherland after the enemy has been driven away or defeated. For they acknowledge only their own home, only their municipality, only their fatherland in the heavens. Of which also the apostle Paul says: "We know that if our earthly house of this tabernacle is dissolved, we have a building from God, a house not made with hands, eternal in the heavens" (2 Cor. 5).

The Lord Jesus showed Peter that his end was near either by a revelation through the Holy Spirit or by his response to Peter when he said: "Get behind me, Satan" or perhaps by dreams and visions in the night.

And in explanation of the reason for the constant reminder, he added that he knows that the dissolution of his body will soon follow.

The reason why we have to remember these things is that we hope that Christ will soon come back and transform our present life.

By writing to them often Peter hoped to leave something behind him after his death.

What is suggested, for example: "I will be careful to ensure that you always," some understand through a reversal of a word order in this way: I will take care and after my departure, you will always have or continuously the memory of these things: wanting to show from this that even after the death of the saints, they remembered what they accomplished here for the living. Others, however, simply treating that saying, understand it thus: I will take care and you will always have after my departure the last mention of these things: that is, do not be surprised, nor consider it burdensome that there is a constant mention made to you about these matters. For I do not do this condemning your ignorance, but by a continuous teaching about these things, I present to you this support, so that, being strengthened by these, you may also have after my death a living and permanent teaching about these matters.

Some understand this with a rearrangement of the words as follows: "I will endeavor even after my departure to bring you always to remembrance," that is, to remember daily and continuously, and from this they derive the idea that the saints even after death remember those who remain here and pray for the living. The truth of this is daily perceived by those who invoke the divine grace of the saints. Thus some understand it; but others understand it differently. The latter read and understand this verse simply: I will endeavor that even after my departure you always remember this, that is, we continually repeat the same things to you in order to make it a habit for you, so that through constant and unchanging assimilation of this you may be freed from the charge of disobedience and ignorance, and that even after my death you may keep this testament firmly and unchangeably.

For we did not follow cleverly devised myths, etc. Here he touches upon both pagans and heretics, the former of whom did not fear to call whatever pleased them gods; the latter, after receiving the mysteries of the true God, no longer paid attention to the divine Scriptures but instead tried to transfer them by badly interpreting them according to their own erroneous understanding.

The constructions of the heretics are myths and human fantasies, which Paul wants us to avoid, as he writes: "Warn a heretic once or twice, and after that have nothing to do with him." Peter is here already starting to do battle against the heretics. To the extent that they do not possess the truth, heretics are obliged to concoct a lie by using flowery words. But we are not like that, he says, because we saw the truth with our eyes when we were with him on the mountain. Therefore we have the prophets who have proclaimed the same truth to us, and even better, as we came to behold ourselves, the Word came to us. What the prophets foretold, Christ fulfilled when he appeared. We were witnesses of this, and we heard the Father's testimony also.

When Peter had said that they should diligently attend to themselves, and that those things which had been announced to them were indeed so, and he had explained this at length, frequently: although he knew and they had heard in various ways, he now adds their confirmation and says: I do not apply a vain diligence to these matters, but since I know the truth of them to be certain and undoubted, I dwell on them. And what is this? We made known to you the power and coming of our Lord, not by human wisdom with adorned speeches, as if deceiving your hearing with tricks, as the Greeks and heretics do: indeed, the Greeks using elaborate speech and deception; the heretics, however, with fabricated words: just as the Valentinians fleeing into profound depths and silence. For it is likely that they were beginning to arise. Therefore, there is nothing of this kind to be found in us, but we have delivered to you the teaching in a simple and humble manner: which Paul also says to the Corinthians (1 Cor. 2:1): and those things which we have from the sight of our own eyes, we who ascended with him to the holy mountain. Peter says, however, that the Lord showed them on the holy mountain the glory of the Only Begotten (Matt. 17:1), and the voice that they heard from the Father brought down from heaven concerning the Lord. Moreover, since we have known through the things themselves and experience what was proclaimed by the prophets, he says, we judge their prophecy to be more sure through these things: for the things themselves have followed the sayings and oracles.

Demanding strict attention from the believers to his proclamation and insisting on this at length, even though they already know and have heard it more than once, the apostle now says: it is not in vain that I dwell on this, but because I recognize the full importance of it. Why so? Because when we proclaimed to you the power and coming of the Lord, we did not employ human wisdom toward you, nor did we beguile your hearing with eloquence, as the pagans and heretics do. For the pagans beguile with beauty and poems, and the heretics with fabrications (probably they were already beginning to appear even then). Nothing of the sort can be suspected of us. For we delivered the teaching to you in plain, unadorned speech, as Paul also says to the Corinthians (1 Cor. 2:4, 13), and we delivered what we saw with our own eyes when we ascended the holy mountain together with Him. The apostle speaks of the glory of the Only-Begotten, which was revealed to the apostles at the Transfiguration, and of the voice of the Father, which they heard descending upon the Lord from heaven from the Father. And since we learned from the very events themselves what was foretold by the prophets, we also regard their prophecy as most certain. For the words were confirmed by the events. Therefore you also do well to heed the prophecy, that is, the predictions of the prophets, although the prophets in their time spoke not entirely clearly.

And there were certain ones who said that the second Epistle of Peter, in which the Epistles of Paul are praised, was not his. But if they had been willing to weigh the words of that Epistle, they could have thought far otherwise. For in it is written: "A voice came down to him of this kind from the magnificent glory: This is my beloved Son, in whom I am well pleased." And it is added: "And we heard this voice when we were with him on the holy mountain." Let them therefore read the Gospel, and they will immediately recognize that when that voice came from heaven, the Apostle Peter stood on the mountain with the Lord. Therefore he himself wrote this Epistle who heard this voice concerning the Lord on the mountain.

The one who received glory and honor was not inferior to the one who bestowed these things, because it was in his human flesh that the Son received them, not in his eternal divinity.

Furthermore, here through the things that are now proposed. "For he received from God the Father." This participle λαδὼν is either placed in the position of the indicative verb ἔλαδεν, that is, he received: since according to the consequence of the participle, the discourse does not subsequently correspond. Or if this is not pleasing, but someone wishes to take λαδὼν as a proper participle, the discourse will necessarily fall into disorder: if, however, the participle is taken in place of the indicative verb, it will be consistent with what is added, for example: For he received glory from God the Father: and from this we have more firmly whatever has been announced about this by the prophets before: not that any prophecy was delivered from the voice of the Father from on high, but that we have been confirmed by the heavenly voice of the Father which testified that he is the Son, so that all the prophecy of the prophets undoubtedly carries testimony from the Father. "Here is my beloved Son." (Matt. 3:17) Three times the Father testified to the Son: at baptism, at the passion when He said, "And I have glorified it, and I will glorify it again" (Jn. 12:28); and on the holy mountain.

Not because there is any prophecy about a voice of the Father that came down from heaven, but because from this voice of the Father from heaven, which testified to the sonship of Jesus Christ, we became convinced that everything revealed through the prophets indisputably pertains to Him of whom the Father testifies.

This was the third time this happened. The first was at Jesus' baptism, and the second was when the Son cried to the Father: "Father, glorify me with the glory which I had with you before the foundation of the world." The transfiguration was therefore the third time.

And we heard this voice brought from heaven, etc. Some deny that this Epistle was written by the blessed Apostle Peter; had they carefully attended to this verse and what follows: When we were with him on the holy mountain, they would by no means doubt the author of this Epistle. For it is established, according to the faith of the Gospels, that Peter, along with his fellow apostles James and John, heard that aforementioned voice when the Lord was glorified on the mountain.

Tradition says that the transfiguration took place on Mt. Tabor.

Now the Logos of God controls all these; the first begotten Child of the Father, the voice of the Dawn antecedent to the Morning Star.

And we know the Father's testimony concerning the sonship of our Lord Jesus Christ to be threefold: one at the Baptism (Matt. 3:17), another before the sufferings, when it was said: "and I have glorified it, and will glorify it again" (Jn. 12:28). And the third on Mount Tabor (Matt. 17:5).

The prophets of the New and of the Old Testament spoke in the same Spirit. If it is true that some things were saved to be revealed in the New Testament, it is also true that the prophets of the Old Testament were commanded to be silent about them. For prophets are not what they are merely because of what they say. Their whole being proclaims their calling. Willingly and knowingly they ministered to the word which came to them, for no such word ever came by the will of man. Rather it was conveyed by God to men, and the men who received it ministered to it. Thus even Balaam was commanded to speak what had been given to him, even though he had the power not to say anything if he did not want to. Jonah is another example of the same phenomenon.

The blessed apostle Peter, with two other disciples of Christ the Lord, James and John, was up the mountain with the Lord himself and heard a voice coming down from heaven saying "This is my beloved Son in whom I am well pleased. Listen to him" To remind us of this and draw it to our attention, the same apostle referred to it in his letter and went on to add that all this confirmed the message of the prophets. The voice echoed from heaven, and the prophetic word was thus made more certain.

And the morning star rises in your hearts. Who is this morning star? If you say the Lord, it is not enough. The morning star itself is our clear understanding. For it rises in our hearts, it will be illuminated, it will be manifested. Love will be as we now desire it to be, and since it is lacking, we sigh, and what it will be like, each will see in each other, just as we now see our faces in each other.

You do well to pay attention as to a lamp shining in a dark place, etc. The sense of the order is: You do well to pay attention as to a lamp shining in a dark place. For in this world's night, full of dark temptations, where it is difficult to find anyone who does not stumble, what would we be if we did not have the lamp of prophetic speech? But will the lamp always be necessary? Certainly not. Until (it says) the day dawns. For in the morning I will stand and contemplate (Psalm V). Meanwhile, it pertains to the nocturnal lamp that we are children of God, and it has not yet been revealed what we will be (1 John III). And indeed, in comparison to the wicked, we are the day, as Paul says: You were once darkness, but now you are light in the Lord (Ephesians V). But if we compare ourselves to that life in which we will be, we are still night, and we need a lamp.

And we have the prophetic word made more certain. That is, the one where it is said from the person of the Mediator of God and men: The Lord said to me, You are my Son, today I have begotten you (Psalm II). For if anyone (he says) considers our testimony to be unreliable, that in secret we saw the divine glory of our Redeemer, and heard the Father's voice directed to him, certainly no one will dare to contradict or doubt the prophetic word concerning this, which has long been included in the divine Scriptures and which all testify to be true.

The second certainty existed in the minds of prophets. We have the word of prophecy, surer still, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. This, then, you must understand first of all, that no prophecy of Scripture is made by private interpretation. For not by will of man was prophecy brought at any time; but holy men of God spoke as they were moved by the Holy Spirit. Yet, the visions of the prophets were imaginary, as was the case with Isaiah and Daniel.

For those who have died in the faith, the light-bearing lamp has risen and the day dawns, according to the Scriptures, and to them the light of truth is sent, which is the face of the Holy Spirit.

The light which shone on them was the light of Scripture.

And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day approaches and the morning star rises in your hearts. Therefore, the prophetic word, to which you will do well to pay attention, whether those that were foretold by the prophets: although they were then spoken obscurely by them, and as to a lamp shining in a dark place. For such is the filthy place, scorched by the heat of the sun and deprived of the air that informs it with moisture. Hence, it is necessary that the air which serves the solar ray, when it is in danger of losing its property, should render itself an illegitimate servant to the sun, and the ray, as if carried by an illegitimate vehicle, should present a darkened splendor of itself. However, by attending to those things which were thus obscurely spoken by the prophets, you will not be deceived in your hope, for things, Peter says, will come to pass in their own time: which he also aptly called day, remaining very skillfully in the figure of speech. For Peter said, "as to a lamp shining in a dark or gloomy place, which is also night." However, day succeeds every night. Therefore, as day approaches (I speak of the presence of things), you will have the Morning Star rising in your hearts: that is, the knowledge of Christ, or his presence and coming foretold by the prophets, illuminating your hearts like true light.

Attending, he says, to the predictions of the prophets, you will not be deceived in your hope. For in due time they will be justified by the very events, which the apostle called "day," continuing the figurative speech, for right there he spoke of the lamp, of the dark place, which is the night. So when, he says, the "day" comes, that is, the manifestation of events, then "the morning star will rise in your hearts," that is, the coming of Christ, foretold by the prophets, and as the true light will illuminate your hearts.

Understanding this first, that every prophecy of Scripture, etc. This verse depends on what was said above: You do well to pay attention; for those who pay attention to the words of the prophets do well indeed, that they may have the light of knowledge through these. They must first understand that none of the holy prophets proclaimed to the people their own doctrines of life by their own interpretation, but recommended to their listeners to act upon what they had learned from the Lord. They simply delivered to God's people, whether by speaking or writing, the heavenly secrets they had perceived in private, unlike the soothsayers of the Gentiles, who proclaimed to the crowds of the deceived the inventions of their own hearts as the resolutions of a divine oracle. Therefore, just as the prophets wrote not their own words but the words of God, so also their reader cannot use his own interpretation but must very carefully consider how the writer himself wanted his words to be understood.

You must take care when interpreting the Scriptures not to be too greatly fixated upon the places, times and people who wrote them down, as if they were merely human compositions. Rather you ought to rely on the clarity and sufficiency of the Spirit.

Knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. Then, in explaining, Peter adds why his words were not interpreted as private or personal: at the same time, he also distinguishes true prophecy from demonic and false prophecies, which are found to operate in heretics, and says: "that no prophecy of Scripture comes from someone's own interpretation." That is, indeed, the prophets receive prophecy from God, but not as they wish, but as the divine Spirit works in them moving them: and they certainly knew and understood the prophetic message sent to them, yet they did not make the interpretation themselves. That the prophets, moved by the divine Spirit, knew how the Spirit was sent to them from God is evident from the fact that they spoke voluntarily and said what they wished, while they remained silent on what they did not want to say; just as the prophet Jonah, refusing to preach in Nineveh (Jonah 1:3), and Balaam (Num. 22:13), commanded to speak what was suggested to him. However, the false prophets or the oracles of the Greeks did not have this: for they did not know while they were being agitated, but, having become mad with frenzy, they were unaware of what was happening to them, as if they were drunk. Therefore, the holy prophets, I say the ancients, although they understood, did not, however, have to interpret what they predicted, but they served these things to others, namely to us. Likewise, so that the Lord's coming might remain hidden, and that traps might not be prepared for Him by the wicked. Indeed, even if the power of God could escape from assaults, it is likely that through extraordinary means of escape, the incarnation would appear as if it were a miraculous event. And that this is true is evident from the prophets who were in the New Testament, who also interpreted themselves while prophesying, although not in all cases, as the blessed Paul says in his earlier letter to the Corinthians (1 Cor. 14:21); for there was no such suspicion in the New Testament. Furthermore, it is also clear that the prophets did not prophecy outside of themselves. When they prophesied with one spirit, both those in the Old Testament and those in the New, Paul says: "If, however, something is revealed to another sitting there, let the first be silent." (1 Cor. 14:30) From this, it is evident that the prophets, remaining in their natural consistency, prophesied spontaneously and intelligently. Therefore, when another rises to whom inspiration has been given, the one who was speaking first is commanded to be silent; which could not be found among mad prophets. For how will he be silent who does not even know what he is doing? Paul himself says that the energy of the Holy Spirit is in the prophets, speaking thus: "To one is given the word of wisdom, to another the word of prophecy." (1 Cor. 12:8) "Knowing this first of all," etc. The prophets knew those things which were inspired in them by the prophetic spirit, and about which, however, they did not know exactly how each would be fulfilled. Therefore, understanding, they desired to see the outcome of these things: as the Lord also says.

No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.

The prophets understood what and about what the prophetic Spirit was suggesting to them, yet not so clearly and precisely as everything was fulfilled in its particulars. Therefore they also "desired to see" the fulfillment, as the Lord said (Lk. 10:24). The Apostle explains why the prophets did not interpret their own utterances, and at the same time shows the difference between true prophecy and demonic and fabricated prophecy, such as is accepted among heretics.

Peter does not say that the prophets interpreted their own sayings. They were not speaking to themselves but serving the Holy Spirit. What is the interpretation of their words if not the works which Christ revealed when he came? So if anyone wants to understand the words of the prophets properly, let him obtain faith in Jesus Christ, through which he will recognize the divine message. John bore witness before we did. Christ came from heaven, enlightening everyone. Likewise he showed that the power to prophesy is of the Holy Spirit, as did the apostle Paul when he said: "To another [the gift of] prophecy, etc." So the one who prophesies is undoubtedly speaking with a tongue inspired by the Holy Spirit.

For prophecy never came by the will of man, etc. They could always foretell the future; but the Spirit itself filled their hearts whenever it wished; thus, it was not in their power to teach whatever they wanted, but they spoke only what they had learned, enlightened by the Spirit. We say this so that no one may dare to interpret the Scriptures according to their own will. Someone has ridiculously interpreted these words of the blessed Peter, saying that just as a flute receives the breath of a human to sound, yet does not understand the sound it produces because it is of an insensible nature; so the prophets, inspired by the Spirit of God, uttered what the Spirit willed, yet did not retain in their minds what they said, according to that line of Virgil: "It gives a sound without a mind." This is clearly a most shameless error. For how could they give such sound advice for living to their listeners, if, being like the insane, they did not know what they were saying? Why, then, are they called seers? How is it written: "The word that Isaiah saw" (Isaiah 2), or any other prophet, if not because in the hidden, most lucid vision of heavenly matters they understood the mysteries that they then clearly expressed to their listeners in words?

For as the blessed prophets were made, so to speak, eyes for us, they foresaw through faith the mysteries of the word, and became ministers of these things also to succeeding generations, not only reporting the past, but also announcing I the present and the future, so that the prophet might not appear to be one only for the time being, but might also predict the future for all generations, and so be reckoned a (true) prophet. For these fathers were furnished with the Spirit, and largely honoured by the Word Himself; and just as it is with instruments of music. so had they the Word always, like the plectrum, in union with them, and when moved by Him the prophets announced what God willed. For they spake not of their own power (let there be no mistake as to that ), neither did they declare what pleased themselves. But First of all they were endowed with wisdom by the Word, and then again were rightly instructed in the future by means of visions. And then, when thus themselves fully convinced, they spake those things which were revealed by God to them alone, and concealed from all others. For with what reason should the prophet be called a prophet, unless he in spirit foresaw the future? For if the prophet spake of any chance event, he would not be a prophet then in speaking of things which were under the eye of aIl. But one who sets forth in detail things yet to be, was rightly judged a prophet. Wherefore prophets were with good reason called from the very first "seers." And hence we, too, who are rightly instructed in what was declared aforetime by them, speak not of our own capacity. For we do not attempt to made any change one way or another among ourselves in the words that were spoken of old by them, but we make the Scriptures in which these are written public, and read them to those who can believe rightly; for that is a common benefit for both parties: for him who speaks, in holding in memory and setting forth correctly things uttered of old; and for him who hears, in giving attention to the things spoken. Since, then, in this there is a work assigned to both parties together, viz., to him who speaks, that he speak forth faithfully without regard to risk, and to him who hears, that he hear and receive in faith that which is spoken, I beseech you to strive together with me in prayer to God.

You see that it is not I who speak great and extraordinary things to your charity, but the Spirit of God who speaks in us. To this Peter, the chief apostle, bears witness when he says that no prophecy ever came by man, but holy men of God spoke, moved by the Holy Spirit. For though we are insignificant and unworthy, far from all holiness and from the holy men of God, yet we cannot deny the power that has been given to us by God.

"For prophecy never came by the will of man" (2 Pet. 1:21), this means: the prophets received prophecy from God, but not as they willed, but as the Spirit of God acted; they were conscious of and comprehended the prophetic word sent down to them, but they did not provide an explanation of it. That the prophets during the action of the Spirit of God upon them were conscious that a word was being sent down to them from the Spirit of God is evident from the fact that they submitted voluntarily, and what they wished they spoke, and what they did not wish they kept silent about. With false prophets it is not so. They during the action did not possess consciousness, but driven into a frenzy, like drunkards, they did not know what was happening to them. The holy prophets, although they understood, had no need to explain their predictions, both because they were serving others, namely us, and so that the coming of the Lord might be hidden and not be subjected to plots by the ungodly. These plots could have been avoided by the Lord's power; but probably the accomplished incarnation would have appeared illusory if such avoidance had occurred several times by extraordinary means. That this is true is evident from the example of the New Testament prophets, who prophesied and explained themselves, though not all of them. For nothing of the sort need be feared in the New Testament. And that the prophets did not prophesy in a state of frenzy is also evident from the following. The prophets of the Old and New Testaments prophesied by one Spirit. And the Apostle Paul says: "If anything is revealed to another who sits by, let the first keep silent" (1 Cor. 14:30). From this it is clear that the prophets prophesied voluntarily, remaining in their natural state. Therefore, when another inspired person arose, the one who had been speaking before was commanded to be silent, which no one will find among those who are possessed. For how will one keep silent who does not himself know what he is doing? That the Holy Spirit acts in the prophets is spoken of by the same Apostle Paul: "To one is given by the Spirit the word of wisdom... to another prophecy" (1 Cor. 12:8, 10).