Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 449] Hilary of Arles on 2 Peter 1:1

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 614] Andreas of Caesarea on 2 Peter 1:1

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:1

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.).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:1

Simon may also be written as “Simeon,” of which it is the diminutive form. Compare Metras and Metrodorus, Menas and Menodorus, Theudas and Theodosius. Right from the beginning, Peter lifts up the hearts and minds of believers, encouraging us also to share in the apostles’ zeal for preaching. For it would be unjust to suggest that those who have received this gift a little later in time are somehow inferior to them, when they have officially been declared to be their equals in honor.

Source: COMMENTARY ON 2 PETER

[AD 1781] Richard Challoner on 2 Peter 1:1

In this Epistle St. Peter says (chap. 3.), Behold this second Epistle I write to you: and before (chap. 1. 14,) Being assured that the laying away of this my tabernacle is at hand. This shows, that it was written a very short time before his martyrdom, which was about thirty-five years after our Lord's Ascension. In this Epistle he admonishes the faithful to be mindful of the great gifts they received from God and to join all other virtues with their faith. He warns them against false teachers, by describing their practices and foretelling their punishments. He describes the dissolution of this world by fire and the day of judgment.

[AD 407] John Chrysostom on 2 Peter 1:2

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:2

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).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:2

This is not the peace of the world but the peace which comes from knowing God. For the only true peace is the one which delivers us from our transgression and enmity against God. It is the same peace which Christ gave his disciples when he was about to go to the Father, and when he rose again from the dead.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:3

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:3

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).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:3

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).

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 2 Peter 1:3

Grace and peace are the means by which God gives us everything we need in order to live godly lives.

Source: COMMENTARY ON 2 PETER

[AD 215] Clement of Alexandria on 2 Peter 1:4

Ner; and to Charidemus, a military commander; and to Simon, an equestrian; and to Per dices, 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.

[AD 235] Hippolytus of Rome on 2 Peter 1:4

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:

Source: Hippolytus Refutation of All Heresies Book X

[AD 253] Origen of Alexandria on 2 Peter 1:4

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

Source: SERMONS ON LEVITICUS 4.4.2

[AD 258] Novatian on 2 Peter 1:4

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.

Source: ON THE TRINITY 15.7

[AD 367] Hilary of Poitiers on 2 Peter 1:4

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.

Source: ON THE TRINITY 1.18

[AD 386] Cyril of Jerusalem on 2 Peter 1:4

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.

Source: MYSTAGOGICAL LECTURES 4.3

[AD 397] Ambrose of Milan on 2 Peter 1:4

The fact is that God made humankind a partaker of the divine nature, as we read in the second epistle of Peter. He granted us a relationship with himself, and we have a rational nature which makes us able to seek what is divine, which is not far from each one of us, in whom we live and are and move.

Source: LETTERS TO PRIESTS 49

[AD 449] Hilary of Arles on 2 Peter 1:4

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 461] Leo the Great on 2 Peter 1:4

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!

Source: SERMONS 21.3

[AD 614] Andreas of Caesarea on 2 Peter 1:4

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:4

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:4

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:4

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:5

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:5

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

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 2 Peter 1:5

Peter lays out here the order which we are to follow to come into full maturity. First of all comes faith, which is the foundation and source of all good works. Next comes virtue, by which he means good works, for without them faith is dead, as Saint James said. Next comes knowledge. What is that? It is an understanding of the secret things hidden in God which are not revealed to everyone, but only to those who continue faithfully in the works already mentioned.

Source: COMMENTARY ON 2 PETER

[AD 604] Gregory the Dialogist on 2 Peter 1:6

Those who fast must be very careful to make sure that in running away from the desires of the stomach they do not give birth to vices which are much worse, almost as if their virtue were producing them. For it is easy to mortify the flesh but at the same time to become very impatient in spirit, and this impatience upsets the minds of many who abstain from the desires of the world.

Source: COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:6

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:6

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).

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:6

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).

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 2 Peter 1:6

Next in the list comes abstinence, or temperance. This is necessary in order to ensure that those who get this far are not carried away by the magnitude of the gift they have received and become haughty as a result. Patience follows next, because it takes time to acquire temperance, and without patience a person is liable to give up and fall into something even worse than what he has been delivered from. Patience increases our trust in God, which is why godliness comes next.

Source: COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:7

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:7

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)?

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 2 Peter 1:7

The more we are like God, the more we are compelled by that likeness to love others, which is why brotherly love is next in the list. Finally, there is charity, the perfection of all virtues, as Paul also confirms.

Source: COMMENTARY ON 2 PETER

[AD 407] John Chrysostom on 2 Peter 1:8

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!

Source: CATENA

[AD 444] Cyril of Alexandria on 2 Peter 1:8

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.

Source: LETTERS 1.3

[AD 735] Bede on 2 Peter 1:8

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.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:8

What are the qualities which we possess? They are faith, virtue, knowledge, temperance, patience, godliness, brotherly love and charity, all of which must not only be present in us but present in abundance.

Source: COMMENTARY ON 2 PETER

[AD 407] John Chrysostom on 2 Peter 1:9

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.

Source: CATENA

[AD 449] Hilary of Arles on 2 Peter 1:9

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

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:9

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.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:9

This person ought to realize that he has been cleansed by holy baptism and that now he is expected to pursue holiness, without which no one will see the Lord.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:10

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

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 614] Andreas of Caesarea on 2 Peter 1:10

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

Source: CATENA

[AD 735] Bede on 2 Peter 1:10

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:10

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).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:10

What are we supposed to do in order to avoid falling? The answer is clear from what is written above—we are to practice virtue, knowledge, temperance and so on.

Source: COMMENTARY ON 2 PETER

[AD 215] Clement of Alexandria on 2 Peter 1:11

Actions, but to be saved tightly and becomingly

[AD 449] Hilary of Arles on 2 Peter 1:11

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

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:11

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).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:11

Notice that the person who was once led by his terrible deeds straight into the judge’s courtroom is now welcomed because of his good deeds into the eternal kingdom of the Lord.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:12

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.”

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 614] Andreas of Caesarea on 2 Peter 1:12

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:12

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.).

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:12

Peter tells his hearers that they already know what he is talking about, so that they will not think that it is because they are lazy that they have to be constantly reminded of these things and get upset as a result.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:13

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:13

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.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:13

Some think that Peter was saying this in order to ensure that even after his death his hearers would still remember what he was saying to them and go on practicing it. Others say that Peter’s intention was simply to leave a record behind him, so that it could be referred to after his death, for he was not condemning their inadequacy in matters of faith but merely confirming them in the way which they were already pursuing.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:14

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:14

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).

Source: Commentary on the Catholic Epistles

[AD 1107] Theophylact of Ohrid on 2 Peter 1:14

Peter explains that he keeps repeating the same things to his hearers because he knows that his end is coming quickly and that he will soon be delivered from his body.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:15

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

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 614] Andreas of Caesarea on 2 Peter 1:15

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

Source: CATENA

[AD 444] Cyril of Alexandria on 2 Peter 1:16

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:16

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.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:16

Peter says that he has not invented stories like those of the Valentinians but merely handed on the teaching of Christ in simple and humble words, as Paul also told the Corinthians he was doing.

Source: COMMENTARY ON 2 PETER

[AD 449] Hilary of Arles on 2 Peter 1:17

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 604] Gregory the Dialogist on 2 Peter 1:17

There used to be many people who thought that this letter was not written by Peter. But it is enough to read this verse, and you will soon see that it was Peter who stood with Jesus on the mount of transfiguration. It is therefore the same Peter who heard the voice testifying to the Lord who wrote this letter.

Source: SERMONS ON EZEKIEL 2.6.11

[AD 1107] Theophylact of Ohrid on 2 Peter 1:17

Peter knew that Jesus received the Father’s confirmation from heaven on three different occasions, in his baptism, at his passion and on the mountain. However, this was the one which he himself witnessed.

Source: COMMENTARY ON 2 PETER

[AD 235] Hippolytus of Rome on 2 Peter 1:18

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.

Source: Hippolytus Refutation of All Heresies Book X

[AD 449] Hilary of Arles on 2 Peter 1:18

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

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 614] Andreas of Caesarea on 2 Peter 1:18

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:18

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.

Source: Commentary on the Catholic Epistles

[AD 430] Augustine of Hippo on 2 Peter 1:19

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.

Source: SERMONS 43.5

[AD 444] Cyril of Alexandria on 2 Peter 1:19

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.

Source: LETTERS 55.6

[AD 449] Hilary of Arles on 2 Peter 1:19

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

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 614] Andreas of Caesarea on 2 Peter 1:19

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:19

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:19

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.

Source: Commentary on the Catholic Epistles

[AD 735] Bede on 2 Peter 1:19

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.

Source: Commentary on the Catholic Epistles

[AD 220] Tertullian on 2 Peter 1:20

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.

Source: On the Apparel of Women Book II

[AD 449] Hilary of Arles on 2 Peter 1:20

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.

Source: INTRODUCTORY COMMENTARY ON 2 PETER

[AD 735] Bede on 2 Peter 1:20

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.

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:20

This means that the prophets received their prophecies from God and transmitted what he wanted to say, not what they wanted. They were fully aware that the message had been given to them, and they made no attempt to put their own interpretation on it. If they could not bring themselves to accept what the Spirit had said to them, then they kept their mouths shut, as Jonah did, for example, when he refused to preach to Nineveh, and Balaam also did when he was commanded to say what had been communicated to him.

Source: COMMENTARY ON 2 PETER

[AD 1781] Richard Challoner on 2 Peter 1:20

This shows plainly that the scriptures are not to be expounded by any one's private judgment or private spirit, because every part of the holy scriptures were written by men inspired by the Holy Ghost, and declared as such by the Church; therefore they are not to be interpreted but by the Spirit of God, which he hath left, and promised to remain with his Church to guide her in all truth to the end of the world. Some may tell us, that many of our divines interpret the scriptures: they may do so, but they do it always with a submission to the judgment of the Church, and not otherwise.

[AD 235] Hippolytus of Rome on 2 Peter 1:21

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.

Source: Fragments - Dogmatic and Historical

[AD 614] Andreas of Caesarea on 2 Peter 1:21

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.

Source: CATENA

[AD 735] Bede on 2 Peter 1:21

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?

Source: Commentary on the Catholic Epistles

[AD 990] Oecumenius on 2 Peter 1:21

The prophets knew that they were inspired by the Holy Spirit, even if they did not always understand the full significance of what they were told. But they were eager to see the outcome of what they did understand, as the Lord himself pointed out.

Source: COMMENTARY ON 2 PETER

[AD 1022] Symeon the New Theologian on 2 Peter 1:21

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.

Source: DISCOURSES 34.5