Marcus. Rev., Mark. John Mark, the author of the gos- pel. See Introduction to Mark, on his relations to Peter.
My son. Probably in a spiritual sense, though some, as Bengel, think that Peter’s own son is referred to.
14. Kiss of charity. Compare 1 Cor. xvi. 20.
THE SECOND GENERAL EPISTLE OF PETER.
CAA LT Hie.
1. Simon Peter. Note the addition of Simon, and see on 1 Pet. i. 1. The best-attested orthography is Symeon, which is the form of his name in Acts xv. 14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Gen. xxix. 83, and elsewhere. Compare Apoc. vii. 7; Luke ii. 25, 3845 ii, 30; Acts xiii. 1. The combined name, Simon Peter, is found Luke v. 8; John xiii. 6; xx. 25; xxi. 15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts xv. 14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle,-occurs in no other apostolic salutation. The nearest approach to it is Tit. i. 1.
Of Jesus Christ. The word Christ never occurs in the second epistle without Jesus ; and only in this instance without some predicate, such as Lord, Saviour.
To them that have obtained (rots Xayotow). Lit., ob- tained by lot. So Luke i.9; John xix.24. In the sense which it has here it is used by Peter (Actsi. 17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here.
676 WORD STUDIES IN THE NEW TESTAMENT. [Ca i
Like precious (écdtyov). Only here in New Testament. The word should be written Uéke-precious. Compare precious in 1 Pet. i. 7, 19; ii. 4, 6, 7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges.
With us. Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, “ There is much to show how alien it was to primitive Christian thought to re- gard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God.” See Acts xi. 17; xv. 9-11.
Saviour. Frequently applied to Christ in this epistle, but never in the first.
2. In the knowledge (év éuyvwces). The compound ex- pressing full knowledge, and so common in Paul’s writings.
Our Lord (xupiov jyav). The word Lord in the second epistle is always used of God, unless Christ or Saviour is added.
3. Hath granted (dedwpnuévns). This is the only word which Peter and Mark alone have in common in the New Tes- tament; a somewhat singular fact in view of their intimate relations, and of the impress of Peter upon Mark’s gospel: yet it tells very strongly against the theory of a forgery of this epistle. The word is stronger than the simple diwpu, to give, meaning to grant or bestow as a gift. Compare Mark xv. 45.
Godliness (evcéBecav). Used only by Peter (Acts iii. 12), and in the Pastoral Epistles. It is from ev, well, and céBopat, to worship, so that the radical idea is worship rightly directed. Worship, however, is to be understood in its etymological sense, worth-ship, or reverence paid to worth, whether in God or man. So Wycliffe’s rendering of Matt. vi. 2, “ that they be wor- shipped of men;” and ‘worship thy father and thy mother,” Matt. xix. 19. In classical Greek the word is not confined to
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religion, but means also piety in the fulfilment of human rela- tions, like the Latin pzetas. Even in classical Greek, however, it is a standing word for piety in the religious sense, showing itself in right reverence; and is opposed to dvacéBea, wn- godliness, and avoowrns, profaneness. “The recognition of dependence upon the gods, the confession of human depend- ence, the tribute of homage which man renders in the certainty that he needs their favor—all this is edoéSeca, manifest in con- duct and conversation, in sacrifice and prayer” (Nagelsbach, cited by Cremer). This definition may be almost literally trans- ferred to the Christian word. It embraces the confession of the one living and true God, and life corresponding to this knowledge. See on ver. 2.