2 Peter 1:12
Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsICCJFBKellyKingLangeMacLarenMHCMHCWMeyerParkerPNTPoolePulpitSermonSCOTTBVWSWESTSK
(12-15) Transition from the exhortation just concluded to the argument that follows, closely and naturally connected with both.

(12) I will not be negligent.—According to the right reading, I shall be sure to; because on your doing these things depends your entrance into Christ’s kingdom.

Though ye know them.—We find the same affectionate delicacy in Romans 15:14-15 (see Notes there); 1John 2:21; Jude 1:5.

And be established in the present truth.—Comp. “This is the true grace of God wherein ye stand” (1Peter 5:12), to which it is not impossible that this verse refers; the “always” here looks like a half apology for what his readers might think needless repetition. “The present truth” is an instance of a translation being misleading through its very literalness. The three Greek words are exactly represented, but the sense is misrepresented. The meaning is, not the truth that we are now discussing, the truth before us, but the truth of the gospel that is come unto you (Colossians 1:5-6), and is present with you: “the faith once for all delivered unto the saints” (Jude 1:3).

2 Peter 1:12-14. Wherefore — Considering the evil consequent on the want or neglect of these graces, and the benefit which will arise from the exercise of them; since everlasting destruction would be the consequence of your lukewarmness and sloth, and everlasting glory will be the fruit of your earnestness and diligence, I will not be negligent, &c. — Therefore he wrote another letter so soon after the former; to put you in remembrance of those things, though, as I am aware, you already know them in a great measure, and are established in the present truth — The truth which I am now declaring; yea, I think it meet Δικαιον, just or reasonable, as long as I am in this tabernacle — Or tent. See on 2 Corinthians 5:1. How short is our abode in the body! how easily does a believer pass out of it! To stir you up — To seek an increase of all Christian graces, and to practise all the Christian virtues; by putting you in remembrance — That they are necessary to your entrance into Christ’s kingdom; knowing — As if he had said, I am the more earnest in this, because I know that I must shortly put off, &c. — That my death is soon to happen; even as our Lord Jesus Christ hath showed me — By an express prophecy; meaning the revelation which Christ made to him, John 21:18-19. And it is not improbable that Christ had showed him by a late revelation that the time was now drawing nigh.

1:12-15 We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine; and especially in the truth necessary for us to know in our day, what belongs to our peace, and what is opposed in our time. The body is but a tabernacle, or tent, of the soul. It is a mean and movable dwelling. The nearness of death makes the apostle diligent in the business of life. Nothing can so give composure in the prospect, or in the hour, of death, as to know that we have faithfully and simply followed the Lord Jesus, and sought his glory. Those who fear the Lord, talk of his loving-kindness. This is the way to spread the knowledge of the Lord; and by the written word, they are enabled to do this.Wherefore I will not be negligent - That is, in view of the importance of these things.

To put you always in remembrance - To give you the means of having them always in remembrance; to wit, by his writings.

Though ye know them - It was of importance for Peter, as it is for ministers of the gospel now, to bring known truths to remembrance. Men are liable to forget them, and they do not exert the influence over them which they ought. It is the office of the ministry not only to impart to a people truths which they did not know before, but a large part of their work is to bring to recollection well-known truths. and to seek that they may exert a proper influence on the life. Amidst the cares, the business, the amusements, and the temptations of the world, even true Christians are prone to forget them; and the ministers of the gospel render them an essential service, even if they should do nothing more than remind them of truths which are well understood, and which they have known before. A pastor, in order to be useful, need not always aim at originality, or deem it necessary always to present truths which have never been heard of before. He renders an essential service to mankind who "reminds" them of what they know but are prone to forget, and who endeavors to impress plain and familiar truths on the heart and conscience, for these truths are most important for man.

And be established in the present truth - That is, the truth which is with you, or which you have received - Robinson's Lexicon on the word πάρειμι pareimi. The apostle did not doubt that they were now confirmed in the truth as far as it had been made known to them, but he felt that amidst their trials, and especially as they were liable to be drawn away by false teachers, there was need of reminding them of the grounds on which the truths which they had embraced rested, and of adding his own testimony to confirm their Divine origin. Though we may be very firm in our belief of the truth, yet there is a propriety that the grounds of our faith should be stated to us frequently, that they may be always in our remembrance. The mere fact that at present we are firm in the belief of the truth, is no certain evidence that we shall always continue to be; nor because we are thus firm should we deem it improper for our religious teachers to state the grounds on which our faith rests, or to guard us against the arts of those who would attempt to subvert our faith.

12. Wherefore—as these graces are so necessary to your abundant entrance into Christ's kingdom (2Pe 1:10, 11).

I will not be negligent—The oldest manuscripts read, "I will be about always to put you in remembrance" (an accumulated future: I will regard you as always needing to be reminded): compare "I will endeavor," 2Pe 1:15. "I will be sure always to remind you" [Alford]. "Always"; implying the reason why he writes the second Epistle so soon after the first. He feels there is likely to be more and more need of admonition on account of the increasing corruption (2Pe 2:1, 2).

in the present truth—the Gospel truth now present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, believers, so that they are "established" in it as a "present" reality. Its importance renders frequent monitions never superfluous: compare Paul's similar apology, Ro 15:14, 15.

I will not be negligent; i.e. I will be diligent and careful.

Though ye know them: he prevents an objection; q.d. Though ye know these things already, yet being things of great moment, and you being beset with temptations, encompassed about with infirmities, and, while you are on the earth, being in a land of forgetfulness, it is necessary to put you in mind of what you know, that ye may remember to do it. See the like, Romans 15:14,15 1Jo 2:21.

The present truth; the truth of the gospel now revealed to you; that which was the great subject of the apostles’ preaching and writings, that Jesus Christ was the Christ; that redemption was wrought by him; that he was risen from the dead; that whosoever believeth on him, should receive remission of sins, &c.; the promise made to the fathers being now fulfilled, Acts 13:32,33, and what was future under the Old Testament being present under the New.

Wherefore I will not be negligent,.... The apostle having made use of proper arguments to excite the saints he writes to regard the exhortation he had given, to the diligent exercise of grace, and discharge of duty, proceeds to give the reasons of his own conduct, why he gave such an exhortation to them, and pressed it, and continued to do so, and determined for the future to go on with it, as particularly the usefulness and profitableness of it; and therefore, seeing it would be attended with so many advantages before mentioned, he was resolved that he would not be careless, nor omit any opportunity that should offer:

to put you always in remembrance of these things; of the exercise of the above graces, and the performance of the above duties, which saints are too apt to forget, and therefore should be reminded of; and it is the duty and business of the ministers of the word frequently to inculcate those things:

though ye know them, and be established in the present truth; for those that know the most, know but in part; and may have their knowledge increased; and those that are the most established in the truths of the Gospel, may be confirmed yet more and more. This the apostle mentions as an apology for himself, and to prevent an objection that might be made, as if he had suggested that they were ignorant and unstable; or which might insinuate that there was no necessity of such frequent putting in remembrance; since they were both knowing and stable: by "the present truth" may be meant, either the whole scheme of the Gospel, which was now come by Christ, in opposition to the exhibition of it under the former dispensation, by promise and type; and it being so called, shows that it is always now, and new; that there will be no alteration in it, nor addition to it, it being like the author of it, the same yesterday, today, and for ever, and will not give place to another scheme of things; or else the particular truth of the coming of Christ, either to take vengeance on the Jewish nation, or to judge the world in righteousness, and introduce his own people into the new heavens, and new earth, 2 Peter 3:1.

{9} Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

(9) An amplifying of the conclusion joined with a modest excuse, in which he declares his love towards them, and tells them of his death which is at hand.

2 Peter 1:12. διό] not: “therefore, because the whole duty consists precisely in the not forgetting” (Dietlein), for no expression was given to any such thought here, but: because to him alone,[43] who in the supplying of virtues reaches an ever more complete knowledge of Christ, is an entrance into the everlasting kingdom of Christ ministered.

μελλήσω] The same form elsewhere only in Matthew 24:6; de Wette interprets it here: “I will ever have a care;” Schott translates: “I will always be in the position;” but there is nothing which renders necessary here a translation different from that in the other passage. Hofmann justly says that it is a circumlocution for the future of ὑπομιμνήσκειν, as in Matt. for ἀκούειν, and that ἀεί must be joined with μελλήσω.

Luther, following the Rec. οὐκ ἀμελήσω): “therefore I will not cease.”

περὶ τούτων] i.e. of all that which has been already mentioned. It is not to be limited to any one thing; and therefore not, with de Wette, to “the kingdom of God and its future;” nor, with Wiesinger, to “the manifestation of faith in its fruits;” and still less can τούτων be understood, with Hofmann, of the virtues mentioned in 2 Peter 1:5-7. In this verse the author promises his readers that he will ἀεί, i.e. at every time, as the opportunity presented itself (Hofmann in all probability incorrectly: “when I address you”), remind them of this. By what means is not said; but that he does not refer to this epistle is shown by the so strongly expressed future.

καίπερ εἰδότας] Calvin: Vos quidem, inquit, probe tenetis, quaenam sit evangelii veritas, neque vos quasi fluctuantes confirmo, sed in re tanta monitiones nunquam sint supervacuae: quare nunquam molestae esse debent. Simili excusatione utitur Paulus ad Romans 15:14. Cf. also 1 John 2:21; Judges 1:5.

καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ] “and made firm, i.e. are firm in,” etc.; not: “although ye are supported, i.e. have won a firm position by standing on the present truth” (Dietlein). ἐν τῇ παρ. ἀληθ. is the complement of ἐστηρ., and states not the means by which, but the object in which, the readers have become firm.

παρούσῃ stands here in the same sense as τοῦ παρόντος (that is, εὐαγγελίου) εἰς ὑμᾶς, Colossians 1:6.[44] De Wette, with not quite strict accuracy, interprets ΠΑΡΟΎΣῌ as equal to ΠΑΡΑΔΟΘΕΊΣῌ, Judges 1:3. Vorstius, Bengel, etc., incorrectly take it as referring to the fulfilment in the gospel of the Old Testament promises; and Schott, instead of to truth in an objective sense, “to the relation of fellowship with God, in which they stood as Christians.”

[43] Hofmann takes exception to this “only;” wrongly; for although the apostle merely says: “that he who would live up to his exhortations would undoubtedly find an entrance open to the everlasting kingdom of Christ;” still, that is as much as to say that he who does not do so will not find that entrance; consequently the “only “is understood of itself.

[44] Steinfass says: “The antithesis to παρούσῃ is Peter’s absence;” it is hardly probable that the writer thought of this antithesis.

2 Peter 1:12-15. The aim of the writer, and the urgency of his message. “You are already acquainted with and established in the truth, so far as revealed to you, but, in view of the great issues, I shall always be prepared to awaken you to a sense of these things. In my lifetime I feel bound to do so, especially as I know that death is imminent, as Jesus declared to me. I shall also do my best to enable you to refer to these things as opportunity occurs, even after my decease.”

12. Wherefore I will not be negligent] Many of the better MSS. have the reading “I will proceed to put you in remembrance,” but the Received Text is fairly supported. The words in either case indicate the anxiety with which the Apostle looked on the threatening dangers of the time. In the addition of “though ye know them” we trace a touch of humility and courtesy, like that of St Paul in Romans 1:12. In assuming previous knowledge, the Apostle finds, as the greatest of Greek orators had found before him (Demosth. p. 74. 7), the surest means of making that knowledge at once clearer and deeper.

in the present truth] The translation, though quite literal, is for the English reader somewhat misleading, as suggesting the thought that the Apostle is speaking of some special truth, not of the truth as a whole. Better, therefore, in the truth which is present with you. So taken the words furnish a suggestive parallel to 1 Peter 5:12, as a recognition of the previous work of St Paul and his fellow-labourers in the Asiatic provinces.

2 Peter 1:12. Διὸ, wherefore) He speaks from an anticipation of his own immediate departure and entrance into the kingdom; 2 Peter 1:15; 2 Peter 1:11.—μελλήσω ὑμᾶς ἀεὶ ὑπομιμνήσκειν[1]) The force of this reading will scarcely be understood by those who are not adequately experienced in the usages of the Greek language, or at any rate by those who have not a nice perception of the beauties of the verb μέλλω. The more recent Greeks themselves have written οὐκ ἀμελήσω, I will not be negligent, from μελλήσω· Μέλλειν, in German, sollen, to owe. Thus Gregory of Neocæsareia, ἀρετὰς ἔχειν ἔτι μέλλω, I do not yet possess virtues.—Panegyric on Orige[2], pp. 86, 203, ed. Stutgard. And it is commonly said, he ought to come; that is, he is not yet come. And thus Peter says, I will regard you as always (needing) to be admonished: I will never think how much I have admonished you; I will think this only, that you ought to be admonished by me. The present, μέλλω, conveys the notion of a future action; wherefore μελλήσω is an accumulated future; I shall be about to admonish. Hesychius, μελλήσω, σπουδάσω, I will earnestly endeavour. And this very synonym, σπουδάσω, follows shortly after in 2 Peter 1:15, where the earnestness (σπουδὴ) of the apostle is also to be observed extending itself by letters even beyond (after) his decease; and thence the appropriate use of the word μνήμη (memory), with reference to his death. Ammonius, Μνήμη μὲν γίνεται νεκροῦ· μνεία δὲ ζῶντος. μνήμη is said with reference to the dead, and μνεία, with reference to the living. See Ecclesiastes 1:11, etc., Septuagint.—ἀεὶ, always) He gives the reason why he writes a second epistle so shortly after the first. Peter regards it as a fixed principle, that there is more and more need of admonition on account of the increasing corruption of wicked men: ch. 2 Peter 2:2.—εἰδότας, knowing) the truth.—ἐστηριγμένους, established) Closely connected with this is the word διεγείρειν, to stir up, 2 Peter 1:13. He wishes them to be both firm and as much on the alert as possible.—παρούσῃ, present) Truth is present, as in the New Testament: 1 Peter 5:12, note.

[1] Μελλήσω is read by ABC Vulg. Memph. Theb. But Rec. Text, without any of the oldest authorities, has οὐκ ἀμελήσω.—E.

[2] rigen (born about 186 A.D., died 253 A.D., a Greek father: two-thirds of the N. Test. are quoted in his writings). Ed. Vinc. Delarue, Paris. 1733, 1740, 1759.

Verse 12. - Wherefore I will net be negligent to put you always in remembrance of these things; rather, as in the Revised Version, wherefore I shall be ready. This reading (μελλήσω) is better supported than that of the T.R. (οὐκ ὀμελήσω). (For this use of μέλλειν with the infinitive almost as a periphrasis for the future, compare, in the Greek, Matthew 24:6.) The apostle will take every opportunity of reminding his readers of the truths and duties which he has been describing, and that because faith in those truths and the practice of those duties is the only way to Christ's eternal kingdom. Though ye know them, and be established in the present truth; better, as in the Revised Version, and are established in the truth which is with you. These words seem to imply that St. Peter knew something, through Silvanus (see 1 Peter 5:12), of those to whom he was writing; they were not ignorant of the gospel; now they had read his First Epistle, and earlier they had heard the preaching of St. Paul or his companions (comp. Romans 1:13). (For the word rendered "established" (ἐστηριγμένους), comp. 1 Peter 5:10; 2 Peter 3:16, 17.) St. Peter seems to have kept ever in his thoughts the solemn charge of the Saviour, "When thou art converted, strengthen (στήριξον) thy brethren" (Luke 22:32). For "the truth which is with you" (παρούση), comp. Colossians 1:6. 2 Peter 1:12I will not be negligent

The A. V. follows the reading οὐκ ἀμελήσω, which it renders correctly. The better reading, however, is μελλήσω I intend, or, as often in classical Greek, with a sense of certainty - I shall be sure, which Rev. adopts, rendering I shall be ready. The formula occurs in but one other passage, Matthew 24:6, where it is translated by the simple future, ye shall hear, with an implied sense, as ye surely will hear.

Ye know (εἰδότας)

Lit., knowing. Compare 1 Peter 1:18.

Established (ἐτηριγμένους)

See on 1 Peter 5:10. Perhaps the exhortation, "strengthen thy brethren," may account for his repeated use of this word and its derivatives. Thus, unstable (ἀστήρικτοι); steadfastness (στηριγμοῦ), 2 Peter 3:16, 2 Peter 3:17.

In the present truth (ἐν τῇ παρούσῃ ἀληθείᾳ)

i.e., the truth which is present with you through the instruction of your teachers; not the truth at present under consideration. See on 2 Peter 1:9; and compare the same phrase in Colossians 1:6, rendered, is come unto you.

2 Peter 1:12 Interlinear
2 Peter 1:12 Parallel Texts

2 Peter 1:12 NIV
2 Peter 1:12 NLT
2 Peter 1:12 ESV
2 Peter 1:12 NASB
2 Peter 1:12 KJV

2 Peter 1:12 Bible Apps
2 Peter 1:12 Parallel
2 Peter 1:12 Biblia Paralela
2 Peter 1:12 Chinese Bible
2 Peter 1:12 French Bible
2 Peter 1:12 German Bible

Bible Hub

2 Peter 1:11
Top of Page
Top of Page