ANNOTATIONS ON THE SECOND EPISTLE OF S. PETER

THE ARGUMENT

It seems, that after the writing of the former epistle, wherein the apostle had laid down the true doctrine of salvation by Christ alone, and some rules for good life, becoming such as should be saved by him; there arose certain men, who were remiss in their lives; others who were forgetful of God's truth, laid down in the Scriptures; as also, false teachers, who living loosely themselves, misled and corrupted others, and scoffers at the coming of Christ to judgment. The apostle therefore after salutation, chapter 1.1,2. and mention of the riches of God's mercy to true Christians, verse 3,4. persuades to good works, from verse 5. to verse 12. from thence, to the end of the first chapter: He being very old, and near unto death, verse 14. before his departure, minds them of truths forgotten by many of them. In the second, he arms them against false teachers, and deters them from apostasy. In the ten first verses of the third chapter, he confutes such as scoff at the coming of our Savior, and the end of the world: From thence to the 17. verse, he stirs them up to prepare for that day, and to fit themselves for that glorious eternal habitation that is prepared for them. In the two last verses, he exhorts them to take heed of being misled, and to increase in grace, and in the knowledge of Christ; which the Lord give us grace also to do, through Jesus Christ our only Lord and Savior. Amen.

CHAPTER 1

Verse 1. {Simon} Gr. Symeon, as it is translated, Acts 15.14. The name of one of Jacob's sons, Gen. 29.33. and of another godly man, Luke 2.25. He is called Simon also, Matth. 10.2. John 21.16. as we commonly call him. It seems that this was the name that was given him by his parents, at his circumcision.

{Peter} A surname given him by Christ, John 1.42. It may be to distinguish him from Simon the Canaanite, who was also an apostle, Matth. 10.2,4. It was renewed, upon his confession, Matth. 16.16,17,18. The former name Simon, comes from a word that signifies hearing. This later name Peter signifies a stone. The name imports, an hearer, and firm observer of God's word; and such an one indeed this apostle was, Matth. 7.24. It is observed by the learned, that Πέτρα signifies a rock, and Πέτρος a stone. This suits well with Matth. 16.18. where Christ is the rock, and Peter a stone built on that rock. I find none else of this name in the Old or New Testament.

{A servant} See on Rev. 1.1. A name of humility; what a servant he was, appears in the following words, Not an ordinary Christian, but an apostle.

{an Apostle} One called by Christ immediately, Matth. 10.2. and sent to preach the gospel in any part of the world, Matth. 28.19. and having authority over all churches, 1 Cor. 9.1. compared with 2 Cor. 11.28. A name of great dignity, besides the former privileges carrying with it an infallible Spirit in doctrine. His vocation to his discipleship, see Matth. 4.19. to his apostleship, Matth. 10.2. His restitution after his denying his master, John 21.15.

{of Jesus Christ} See on Matth. 1.1. Rev. 1.1. Jesus signifies a Savior. It was the name of Joshuah, who led God's people into Canaan, a type of this Jesus, who leads his people into heaven. Christ signifies anointed; I find none else of this name in all the book of God.

{to them} To whom this epistle was written. See on chapter 3 verse 1.

{that have obtained} The Greek word, in the primitive signification of it, signifies getting a thing by lot, as inheritances were sometimes divided, Josh. 14.2. yet it is used for obtaining a thing any other way.

{like} In substance, not equal in degree; for faith might be stronger in the apostle, than it was in them to whom he wrote, Rom. 1.12. 2 Cor. 4.13. Tit. 1.4.

{precious faith} 1 Pet. 1.7. It is called so, in regard of the precious promises it lays hold upon, verse 4. which belong alike to all believers.

{with us} Apostles, as 1 Joh. 1.3. and other Christians, Jude v. 3. 2 Cor. 1.21. Or, with me, See on 1 Joh. 1.1,3.

{through the righteousness} By the merits of Christ, who has deserved for us both grace and glory. Gr. in the righteousnesse. Our faith rests on Christ's merits. Or, by God's mercy and bounty. So the word is used, 2 Cor. 9.9. Faith then comes not by any desert of ours, but from Christ's merits, or God's mercy, or by God's faithfulness in keeping his promises, Psal. 89.33. Luke 18.8. 1 Joh. 1.9.

{of God and our Saviour Jesus Christ} Gr. of our God and Saviour Jesus Christ. See on Jude v. 25.

V. 2. {Grace and peace be multiplied unto you} See on 1 Pet. 1.2. Rev. 1.9. Jude v. 2.

{through the knowledge of God, and of Jesus} That is, through faith in God, and Christ made known to us, Isa. 53.12. See on ver. 1. The Greek word Ἐπίγνωσις signifies; First, knowledge of a thing, Col. 1.9. Secondly, increase in the knowledge of somewhat known before, Eph. 1.17. Thirdly, acknowledgment of what we know, Luke 1.4. Here it is taken in the first sense for knowledge.

{our Lord} 1 Cor. 8.6.

V. 3. {According as his divine power} It may be referred to that that went before, Let grace and peace be multiplied to you, according to the riches of his provisions for us. Or to the words following; As God hath given us all things, &c. so Adde to your faith, virtue, &c. ver. 5. So Paul begins, after salutation, 1 Tim. 1.3. Or, O how hath his divine power, &c. Rom. 11.33.

His divine power. This is that, which works faith in God's elect, Eph. 1.19,20.

{hath given unto us} To us Christians, to enjoy: or, to us apostles, to preach to you, that you may be partakers of the divine nature, verse 4. The Greek word δεδωρημένης, though passive is used here actively; as Ἐπήγγελται, Heb. 12.26. and Ἠγώνισμαι, 2 Tim. 4.7.

{all things that pertain unto life and godliness} All things needful to preserve our natural or spiritual life here. Or, all things requisite to bring us to heaven hereafter, and to enable us to live godlily here.

{through the knowledge of him} See on verse 2.

{that hath called us} God, 1 Pet. 1.15. Or, Christ, Rom. 1.6.

{to glory and virtue} To glory in heaven, and virtue on earth. Or, by glory and virtue; that is, by a glorious and powerful gospel. So Διὰ is used, Rom. 6.4. Or, employing his glorious power to convert us, Eph. 1.19. and 3.6.

V. 4. {Whereby} By which glory and power appearing in the preaching of the gospel. Or, Because that. Seeing God has made such glorious promises to us, he has given us all things needful for grace and glory.

{are given} Or, he hath given, as verse 3.

{unto us} See on verse 3.

{exceeding great and precious promises} Promises of very great matters, and things of high price and account.

{that by these} By these promises: or, by these things given us, verse 3.

{you might be partakers of the divine nature} Not of God's substance, which is incommunicable; but have excellent graces given us, whereby we are made like to God in wisdom and holiness, wherein the image of God, after which man was at first created, consists, Eph. 4.24. Col. 3.10.

{having escaped} Gr. having fled from. It shows the nature of our victory over sin, which consists in fleeing from it, ch. 2.18,20. 1 Cor. 6.18.

{the corruption} Of sin: or of destruction, as chapter 2.12,19. Some understand by corruption, original sin: but it is better to understand destruction, that so corruption may be opposed to life and glory; and lust to godliness and virtue, ver. 3.

{in the world through lust} In worldly men, by reason of wicked desires reigning in them, 1 John 2.15,16.

{In the world} The Greek word κόσμος signifies, First, the whole world, with all the creatures in it, John 1.10. Secondly, the earth, the lower part of the world, John 16.28. Thirdly, the riches and honor of the world, Gal. 6.14. Fourthly, the men of the world, Rom. 5.12. Fifthly, a multitude, John 12.19. Sixthly, the Gentiles in opposition to the Jews, Rom. 11.12. Seventhly, the unregenerate men of the world, John 15.18,19. Eighthly, the reprobates of the world, John 14.17. Ninthly, the elect, 2 Cor. 5.19. Tenthly, all sorts of persons, John 18.20. Eleventhly, a worldly estate or condition, 1 Cor. 7.34. Here it is taken for the men of the world, in the fourth sense.

{Through lust} The Greek Ἐπιθυμία comes from θύω, to burn, and notes out a vehement, earnest, and continued desire, which never leaves working, till it be accomplished in action.

V. 5. {And besides this} It is not enough to flee corrupt lusts, but we must also get store of virtue. Or, And for this very thing also. God's grace to us, should make us strive to increase his graces in us. Or, So do this very thing also. So the first particle is translated, Joh. 6.57. As God has given you great benefits, verse 3. so do you seek to add grace to grace. Or, Then, or, Therefore do ye also this very thing. So the first particle is translated, 1 Cor. 15.13. And if the beginning of the third verse be read by way of exclamation, it answers well to it.

{giving} Gr. bringing in besides. As not having done enough in avoiding lusts, unless you be pious. Besides your first receiving of graces mentioned, v. 3,4. use all good endeavors to increase these following ones.

{all diligence} The greatest diligence that you can possibly. The word comes from another word in the original, that signifies to make haste, as diligent men use to do, who omit no occasions to accomplish their just ends.

{Add to your faith} To your confidence in Christ, whereby you are justified before God. Gr. In your faith: But Ἐν is translated To, 1 Cor. 7.15. Πίστις signifies; First, fidelity, Rom. 3.3. Secondly, external profession, Acts 14.22. Thirdly, the doctrine of faith, Acts 6.7. Fourthly, faith of miracles, Luke 17.6. Fifthly, historical faith, James 2.14. Sixthly, temporary faith, 2 Tim. 2.18. Seventhly, justifying and saving faith, Rom. 3.28. so here.

{virtue} Moral virtues, which may make you acceptable in the sight both of God and of men, Phil. 4.8. 1 Pet. 3.4. Peradventure by virtue may be meant courage, which is distinct from temperance, and patience, after mentioned.

{knowledge} Get more knowledge of Christ daily, Phil. 3.8,10.

V. 6. {temperance} Power in yourselves to moderate your affection toward outward things, as the word imports.

{patience} Abiding under troubles with quietness, as the derivation of the word implies.

{godliness} Well worshipping of God, to wit, according to his will.

V. 7. {brotherly kindness} Love to the saints, Heb. 13.1. which are our brethren in Christ, Matth. 23.8.

{charity} Whereby we are to love, not our brethren only, but others also, Gal. 6.10. 1 Thes. 3.12. and 5.15.

V. 8. {be in you, and abound} Be plentifully in you, Col. 3.16.

{they make you, that ye shall neither, &c.} You shall not only not be negligent and unfruitful, but also be painful in good works, and see fruit of your faith, verse 5.

{be barren} Gr. be idle. They are idle, not only who do nothing, but also who use not the gifts they have to their best improvement and advantage.

{unfruitful} As fruits are pleasing to us, so are good works to God; and are therefore called fruits, Matth. 12.33. Gal. 5.22. 2 Thes. 1.4. Col. 3.20. Heb. 13.16.

{in the knowledge} In exercising your knowledge. That you know of Christ, will make you fruitful in good works.

{of our Lord Jesus Christ} See on verse 2.

V. 9. {Is blind, and cannot see far off} Or, is blind, or cannot see far off. If he be not stark blind in these spiritual things, he is so weak-sighted that he cannot clearly discern such high mysteries. The Greek word Μυωπάζων signifies properly one purblind. Such can see things near at hand, but not far off. Here it is transferred to the soul; he sees earthly things nigh at hand, and not heavenly things, which are more remote.

{that he was purged from his old sins} That he made a profession in baptism, that his former sins were purged away by the blood of Christ. Αμαρτία signifies, First, sin in general, Heb. 4.15. Secondly, a sacrifice for sin, 2 Cor. 5.21. Thirdly, original sin, Rom. 7.17. Fourthly, actual sin, James 1.15. Fifthly, the punishment due to sin, 1 Pet. 2.24. Sixthly, both guilt and punishment, Matth. 9.2. Seventhly, false doctrine, John 8.46. Eighthly, infidelity, John 16.9. Here it is taken in the first sense, for sinful courses in general. Not that he was so really purged, but by profession only.

V. 10. {wherefore the rather} Because of the dangers mentioned, ver. 9. Or, wherefore the more. Be the more careful to do it.

{brethren} By regeneration and adoption, and union with Christ by faith, we are made the children of God, and brethren spiritually, Phil. 4.1. Ἀδελφός signifies; First, a natural brother, Matth. 4.18. Secondly, a kinsman, Matth. 12.46. Thirdly, a neighbor, Mat. 7.3,4. Fourthly, a Christian, Mat. 12.50. Fifthly, one of the same religion, Acts 22.5. Here it is used in the fourth sense for fellow-Christians.

{give diligence} See on verse 5.

{to make your calling and election sure} Gr. firm, or stable. To get good grounds to assure you that you were elected before the world, and are called out of the world. For it is sure enough in itself, by God's decree and immutability, 2 Tim. 2.19. Mal. 3.6. John 6.40. and 13.1. Rom. 11.29.

{for if ye do these things} Continuance then in well-doing, is the way to get and keep assurance of salvation.

{ye shall never fall} Jude verse 4. Our life is likened to a race, 1 Cor. 9.24. we must take heed lest we fall, and come short of the prize set before us. The children of God may fall into some sins by weakness; but never so as to lose the goal, verse 11. Psalm 15.1,5. Rom. 11.11. Or, ye shall never stumble. While you are careful so to do, as before, you shall go on smoothly towards heaven, without falling into any sin. For God's servants sin, most commonly for want of heeding their way, 1 John 2.10.

V. 11. {an entrance} A large passage into the kingdom of glory in the life to come.

{abundantly} John 10.10. If you be full of good works, you shall have abundant reward, 1 Cor. 9.9. and 15.58. 2 John verse 8.

V. 12. {wherefore I will not be negligent} Because an holy life here, gives an assurance of so great glory hereafter, I will not cease to mind you of it.

{of these things} To increase your former graces, v. 5.

{though ye know them} Rom. 15.15. 1 John 2.21. For we oft forget, through multitude of worldly businesses, what we know of holy and heavenly things.

{in the present truth} Now more fully taught, than under the Old Testament, and generally believed by Christians. Ἀλήθεια signifies; First, verity, or truth in speech, Eph. 4.25. Secondly, sincerity of affection, 2 Epistle of John 1. Thirdly, integrity of estate, John 8.44. Fourthly, righteousness, 1 Cor. 13.6. Fifthly, the doctrine of salvation, 1 Tim. 3.15. Sixthly, the knowledge of God, Rom. 1.18. Seventhly, the fulfilling of legal ceremonies, John 1.17. Eighthly, God's constancy in keeping his promises, Rom. 3.7. Here it is taken in the fifth sense for the doctrine of salvation.

V. 13. {I think it meet} In regard of their natural sluggishness. Or, I think it a just thing. For he was an apostle, and it was his duty to do it, 1 Cor. 9.16.

{in this tabernacle} Our bodies are like tents set up for our souls to converse in for a time, and easily pulled down, 2 Cor. 5.1.

{to stir you up} For we are very drowsy in spiritual things, at the best, and had need to be roused up, 2 Tim. 1.6. ch. 4.1. there.

V. 14. {Knowing} Very probably, by divine revelation, as it is likely Paul did also, 2 Tim. 4.6.

{that shortly I must put off} It seems he was old then, when he wrote this epistle: for old age was promised to him, John 21.18.

{as our Lord Jesus Christ hath shewed me} As is from God now revealed to me: or, in that manner as he sometimes foretold me, Joh. 21.18,19.

V. 15. {after my decease} Gr. going out, To wit, out of this world by death; as Luke 9.31. Or, out of this tabernacle, v. 13,14.

{to have these things always in remembrance} Or, to have whereby ye may always remember these things. As I will always call upon you, while I live, (as verse 12,13.) so I will leave you this epistle, as upon record, that may ever put you in mind of these things, when I am dead.

V. 16. {For we have not followed} Because I have taught God's truth, therefore I would have it remembered after my death: whereas if I had delivered fables, growing now towards my death, I should rather repent of it, and be willing to have them forgotten, and buried with me.

{cunningly devised fables} Woven together so artificially, that they might seem to be true, although indeed they be most false. Store of such had the Jews, and heathen poets in those days, and the Mahometans and Papists have in these times.

{power and coming} Powerful coming in the flesh, which our Savior Christ showed in effectual persuading many to believe what he taught, and confirming it by miracles, Matth. 7.28,29. and 8.7,8. Luke 24.19,32. Rom. 1.4.

{eyewitnesses} Mat. 17.1,2. John 1.14. 1 John 1.1. Luke 1.2.

{of his Majesty} Heb. 1.3. Or his glorious appearance, Mat. 17.2.

V. 17. {From God} Θεὸς signifies; First, essentially, the true God, John 4.24. Secondly, personally, God the Father, John 3.16. The Son, Acts 20.28. The Spirit, Acts 5.3,4. Thirdly, rulers and magistrates, or men of eminency, John 10.34,35. Fourthly, idols, 1 Cor. 8.4,5. Fifthly, the devil, 2 Cor. 4.4. Sixthly, anything set up as God, to be adored, or followed above all, Phil. 3.19. Here it is taken in the second sense, and for God the Father. The Father, Πατὴρ, whence comes the Latin word Pater, and our English word Father. It signifies; First, a natural father, Ephes. 6.4. Secondly, a father by age, 1 Tim. 5.1. Thirdly, God is called our Father, Mat. 6.9. Fourthly, God the Father is so called, Mat. 23.19. Fifthly, such as convert others, are called fathers, 1 Cor. 4.15. Here it is taken in the fourth sense for the first person in the Trinity.

{honour and glory} Heb. 2.7,9. God attired him like his Son, and owned him for his Son, Mar. 17.2,5.

{from the excellent glory} Exceeding great glory, such as became (God) the speaker, as the Greek word imports.

{This is my beloved Son} Mat. 17.5. and 3.17.

V. 18. {we heard} I Peter, and James, and John, Mat. 17.1. Or the singular for the plural: we, that is, I: see 1 John 1.1,3,4. Ἀκούω signifies; First, to hear, Mat. 2.18. Secondly, to obey, John 8.47. Thirdly, to understand, Mat. 11.15. Fourthly, to hear profitably, James 1.19. here in the first sense.

{when we were with him} Not far off from him; for then we might have been more easily deceived; but in his company.

{in the holy mount} The mount whereon he was transfigured; which what mount it was, is uncertain. It is called holy, because God appeared there; as the ground where God appeared to Moses is called holy, Exod. 3.5. Some take it to be Mount Tabor.

V. 19. {We have also} Lest any should not believe Peter, but think the former apparition mentioned by him to be a fiction of his, he cites the prophets, as acknowledgers of Christ's glory, and the foretellers of his coming, 1 Pet. 1.10,11.

{a more sure word} That is, a most sure, or a very sure word. A comparative, for a superlative; as Acts 25.10. 1 Cor. 13.13. for the former vision being from God also, as the prophecies were, was in itself as sure as they. Or, more sure than those cunning fables, which many follow, verse 16. Or, more firm, as it is in the Greek. The prophecies were, by long use, more settled in the hearts of the godly Jews, who believed all the prophets spoke, to come from God, John 5.45. and 9.29. Luke 24.27. Acts 26.22,23. and therefore might sooner persuade them, than the report of a voice from heaven, although that were sure also. Paul's doctrine was examined by the prophets, Acts 17.11. And to the Jews the apostle wrote this epistle. See on chap. 3.1. The word Λόγος signifies; First, Christ himself, Joh. 1.1. Secondly, doctrine, or preaching, Acts 20.7. Thirdly, a sentence, 1 Cor. 14.19. Fourthly, a command, 2 Pet. 3.5. Fifthly, a thing, Luke 20.3. Sixthly, a word, Mat. 15.23. Seventhly, an account or reason, Luke 16.2. Eighthly, a reproachful speech, Luke 12.10. Ninthly, a book or treatise, Acts 1.1. Tenthly, utterance, Eph. 6.19. here it is taken in the third sense for a sentence.

{of prophecy} Psalm 2.7. and 110.1.

{That ye take heed} The word Προσέχω signifies; First, to take heed to a thing that is good, or attend to it, Acts 8.6. Secondly, to take heed of a thing that is evil, Mat. 7.15. that is, to beware of it, here in the first sense.

{As unto a light} From the Greek word λύχνος comes our English Lynck.

{In a dark place} In your understanding, or in the church, till the Scriptures of the New Testament be written, which expound the Old, and give greater light.

{until the day dawn} The times of the law were like the night, wherein candles were lighted; the time of the gospel like daylight, wherein the sun shines. Or, by the light in a dark place, may be meant the revelation of God's truth here; and by the day, the vision of Christ in heaven. Ἡμέρα signifies; First, an artificial day, John 11.9. Secondly, time in general, Mat. 3.1. Thirdly, the time of grace under the gospel, Rom. 13.12. Fourthly, judgment, 1 Cor. 4.3. Fifthly, a season or opportunity, John 9.4. here it is used in the third sense.

{the day star} Christ, Rev. 2.28. and 22.16. Till legal ceremonies be quite gone, and Christ more fully revealed to you. He rather uses the similitude of the day-star, than of the sun, because some darkness will yet remain in us under the gospel till the coming of Christ the Sun of righteousness to judgment: Yet the Scriptures of the Old Testament must not be rejected under the gospel. Only he intimates that God's people had no greater light than the law and the prophets, till the New Testament was written.

{Arise in your hearts} The word καρδία signifies; First, the understanding, Acts 16.14. Secondly, the will, Rom. 10.9. Thirdly, the affection, Mat. 6.21. Fourthly, the conscience, 1 John 3.20. Fifthly, the memory, Luke 2.51. here in the first sense, heart for understanding.

V. 20. {Knowing this first} Before you read the Scriptures of the Old Testament, you must take notice of this, that you must not interpret them, as you and others please, but according to the mind of the Holy Ghost, appearing in clear events in the New Testament, expositions of the apostles, and consent among themselves.

{That no prophecy} Gr. That not every prophecy. That is, not any. An Hebraism. See the like, Mat. 24.22.

{Of the Scripture} Contained in the Scripture. Opposed to dreams of false prophets, chap. 2.1. It is meant of the Scriptures of the Old Testament.

{of any private interpretation} Such as arises out of man's own brains, and not out of the Scripture itself. He condemns not one man's, or few men's interpretation of a place of Scripture, differing from others; for God may at first reveal a truth by one or few men, which afterwards may be embraced by many. Others read, Of any self-letting out. That is, the prophets spoke not of their own heads, but as they were sent by God, so they spoke only what God bade them speak. This agrees well with the words before, that intimate the authority of those prophecies; and with the opposition following, v. 21.

V. 21. {For the prophecy came not} It belongs to God, the author of prophecy, to give the sense of it. Or rather, it had God, and not man for the author: see on v. 20.

{in old time} Or, at any time.

{by the will of man} They could not prophesy when they would, or what they would, 2 Kings 4.27. but when and what God would.

{holy men of God} Or, those holy men of God: To wit, the prophets, who were holy. Such are called, men of God, Psalm 90.10. 1 Tim. 6.11. 2 Tim. 3.17.

{as they were moved} Gr. carried. God's Spirit acquainting them with the things they knew not, directed them in the words, that they might not err. God showed them things above nature, and gave them a will to publish them, though sometimes they were unwilling to do it, Jer. 20.9.

CHAPTER 2

Verse 1. {But there were false prophets also} Not true only; as chap. 1.12. but some false teachers also.

{among the people} The people of God.

{false teachers among you} Acts 20.29,30. Jude v. 4. 1 John 2.18,19. among you Christians.

{who privily shall bring in} Gr. who shall bring in besides. That is, besides men's expectation, or, besides the truth taught by godly teachers, and by themselves in part also, to countenance their errors.

{damnable heresies} Gr. heresies of destruction. Wicked opinions, that ruin men's souls; or, dangerous schisms, that will rent the church, and bring destruction on it, if it be not prevented, 1 Cor. 11.18,19.

{denying} By total apostasy, or evil life, unbeseeming the servants of Christ, Tit. 1.16. see more on Jude v. 4.

{the Lord that bought them} That gave a price sufficient for them, even his own precious blood, Acts 20.28. 1 Cor. 6.20. 1 Pet. 1.18,19. Or, by whom they professed that they were redeemed: and therefore they should not have denied him.

{bring upon themselves swift destruction} They do so offend God by their sins, that they cannot be long out of hell, and perhaps suddenly taken away by some great judgment.

V. 2. {pernicious ways} Or, lascivious ways, as some copies read; see Jude verse 4. Gr. their destructions: that is, their doctrines, that bring destruction, as v. 1.

{the way of truth} The true Christian religion revealed from heaven, which shows the way to true happiness.

{shall be evil spoken of} Rom. 2.24. 1 Tim. 6.1.

V. 3. {through covetousness} See verse 15.

{with feigned words} See on chap. 1.16.

{make merchandise of you} See on Rev. 18.13. They shall by feigned words, right in show, but erroneous in deed, framed to a way of piety, mildness, and charity, lead you by the nose, as it were from market to market, as sheep to be sold, that they may get your goods, and undo your souls. For word, see on chap. 1.19.

{whose judgment now of a long time lingereth not} See on ver. 1. whose punishment to which they were long since adjudged, now approaches to execution.

{their damnation slumbreth not} See on Jude verse 4.

V. 4. {For if God spared not the angels, &c.} Look on Jude verse 6. If God spared not angels, he will not spare false prophets, nor their followers: see the like omission, Rom. 9.22. or it may run on to the ninth verse.

{then the Lord knoweth, &c.} For God, see on chap. 1.17.

{spared not} From the punishment due to them.

{into chains of darkness} Into a life full of horror like darkness, as malefactors kept in chains in a dungeon till execution.

V. 5. {And spared not the old world} The world before the flood, or the ungodly men in it, as follows in this verse.

{Noah the eighth person} Of them that were saved from the deluge: for, besides himself, his wife, his sons and their wives escaped, Gen. 7.13. 1 Pet. 3.20.

{a preacher of righteousness} A publisher of God's just purpose to destroy the old world, and a persuader of them to repent and live righteously, that they might prevent so great a judgment, 1 Pet. 3.19. or, a preacher of salvation to them, to be had by the righteousness of the Messias to come, 1 Pet. 4.6.

{upon the world of ungodly} The multitude of the ungodly then in the world. So a world of wickedness, is store of it, James 3.6.

V. 6. {the cities of Sodom, &c.} See on Jude v. 7.

{into ashes} By fire from heaven, Gen. 19.24,25,29.

{condemned them with an overthrow} Showed, by destroying them so strangely from heaven, that he had passed sentence on them for their wickedness, Gen. 18.20,21. and 19.28.

{an ensample} For those cities remain to this day buried in the Dead Sea, for terror to others. A special example to admonish wicked men of their dangerous condition; showing, that they must be punished in eternal fire, if they repent not.

V. 7. {And delivered} So God sometimes is pleased to show mercy to his, when he destroys others: as to Noah, v. 5.

{just Lot} Not that he had no sin in him, but because he endeavored to keep all God's commandments, Luke 1.6.

{vexed with the filthy conversation of the wicked} So God's servants use to mourn for other men's sins, who mourn not for their own; Psa. 119.136,158.

V. 8. {in seeing and hearing} Lot dwelling among the wicked Sodomites, could not but daily see such filthy actions, and hear such unclean speeches, as vexed him to the very heart: because he loved God, whose name was dishonored grievously, and law broken grossly by them. This vexed him much to see their sodomitical ways, though he could not mend it. The two senses of seeing and hearing are named, as being most offended with wicked words, and works. Which way soever he turned his eyes or ears, he saw or heard something that did displease him. This vexed his soul greatly. The same word is used to set out hell torments, Luke 16.23.

V. 9. {the Lord knoweth} If God have done all mentioned before, v. 4, &c. then it appears that he knows how to deliver good men, and punish bad ones, and will certainly do it.

{out of temptations} Out of afflictions, which do but try God's people, though they destroy others, v. 5,6,7. Gen. 22.1. 1 Cor. 10.13. Heb. 4.15. James 1.2. 1 Pet. 1.6. Rev. 3.10.

{to reserve the unjust} Verse 4. Jude v. 6.

V. 10. {But chiefly them} As being the greatest sinners, and misleaders of others.

{that walk after the flesh} After the motions and lusts of their own corrupt nature, Rom. 8.1,4,12,13. but here more specially the flesh seems to imply such motions and lusts as tend to uncleanness of life; as 1 John 2.18. see further on Jude, verse 7,8,18.

{despise government} Or, dominion, Jude verse 8.

{presumptuous are they} Or, O presumptuous persons! By way of admiration and exclamation.

{to speak evil of dignities} Gr. of glories: That is, of princes, which shine most gloriously in the world: see Jude verse 8.

V. 11. {Whereas Angels} See on Jude verse 9.

{railing accusation} Gr. blasphemous judgement.

{against them} Some read, against themselves: To wit, the good angels against the bad.

V. 12. {But these, &c.} Look on Jude verse 10.

{made to be taken} Appointed for a prey, and to destruction, Rom. 9.22. alluding to such beasts as are kept, not for sight or delight, but to be hunted and destroyed.

{in their own corruption} Which they have brought on themselves, or which naturally befalls them for their sinful courses, Galat. 6.8. Or, which God has appointed for them: Jude verse 4.

V. 13. {to riot in the day time} Contrary to the course of many ungodly men, who dare not show their sins in the light, John 3.20. Eph. 5.11,12. 1 Thes. 5.7. and to the profession of the gospel, Rom. 13.13.

{Spots they are} Men grievously spotted and blemished. See further on Jude verse 12.

V. 14. {Having eyes full of adultery} Gr. of an adulteresse, Mat. 5.28. They were not given to riot and excess only, but to a lascivious and loose course of uncleanness also. The eyes are mentioned, because they let in adulterous thoughts to the soul, Gen. 34.1,2. 2 Sam. 11.2,4. And they are said to be full of the adulteress, as if they cared not to look on any other object.

{unstable} Not well grounded, and therefore easy to be seduced, chap. 3.16,17. Eph. 4.14. Heb. 13.9.

{with covetous practices} Verse 3,15. Jude verse 11.

{cursed children} Gr. children of the curse, Ephes. 2.2,3. 2 Thes. 2.3. Or, children worthy to be cursed: as child of death, 2 Sam. 12.5. is in the margin read, worthy to die.

V. 15. {the way of Balaam} See on Jude verse 11.

{Bosor} Called Beor, Num. 22.5. and, by some small change of the Hebrew letters, Bosor here.

{who loved the wages of unrighteousness} Num. 22.7,13,37. for he would have cursed the Israelites for those rewards, if God had not withheld him.

V. 16. {the madness} His hot desire to go against the will of God for gain.

{of the prophet} He is called a soothsayer, Josh. 13.22. Num. 23.23. Such did sometimes, by guess, hit upon things to come. Or, he is called a prophet, because sometimes he had revelations from the true God, Num. 23. and 24.

V. 17. {without water, &c.} See on Jude verse 12.

{the mist of darkness, &c.} See on Jude verse 13. Most thick darkness. Hell's darkness opposed to heavenly light. Τηρέω signifies; First, to keep, or reserve, or observe, Matth. 23.3. Secondly, to watch one's speeches, or observe them, not to do them, but to catch at them, and entrap the speakers, John 15.20. Here it is taken in the first sense. Αἰὼν signifies; First, the world, Heb. 1.2. Secondly, the men of the world, Rom. 12.2. Thirdly, our time of life here in the world, Luke 20.34. Fourthly, our course of life here, Ephes. 2.2. Fifthly, eternity, Matth. 6.13. so here.

V. 18. {great swelling words} Look on Jude verse 16. Or, Swelling things; Like bubbles, or things puffed up with wind, that make a great show, but have no solidity in them.

{allure} With fair promises, as men lay baits for fishes. By wantonness they seek to draw them back to idolatry, as the Midianites drew the Israelites, Numb. 25.6,18.

{through the lusts of the flesh} Which they permit men to follow, under the pretense of Christian liberty. For lust, see on verse 20. The Greek word Σὰρξ, signifies; First, flesh of a body, 1 Cor. 15.39. Secondly, the whole body of man, flesh and bones, 1 Pet. 3.18. Thirdly, human nature, Rom. 9.5. Fourthly, the person of man, Mat. 24.22. Fifthly, kindred, Rom. 11.14. Sixthly, corrupt man, John 3.6. Seventhly, corrupt nature, Rom. 8.1. Eighthly, corrupt reason, 2 Cor. 1.17. Ninthly, the strength of human wit, and reason, Matth. 16.17. Tenthly, a corrupt soul, Rom. 7.18. Eleventhly, human infirmity, Heb. 5.7. Here it is taken in the seventh sense for corrupt nature.

{those that were clean escaped} Gr. indeed escaped. They sought to seduce true Christians, but could not, Matth. 24.24. Or, a little escaped. Such as professed the true religion, having left idolatry, and lived without scandal. Or, a while escaped. Seemed to have done so, by embracing the true religion for a time; but soon after showed they had not done it, by returning to courses contrary thereunto, 1 John 2.18,19.

V. 19. {they promise them liberty} Under pretense of liberty, they draw them to licentiousness and looseness of life, 1 Pet. 2.16. Jude verse 4. They teach them, that they may lawfully use fleshly delights, and so deceive them by things, to which they are prone naturally.

{the servants of corruption} Chap. 1.4. Rom. 6.18,19. The basest slaves in the world, serving corruption themselves, as servants do their masters: or, being instruments and workmen for Satan to draw men to corruption; this last agrees well with the beginning of the verse, Promise of liberty to others.

{is he brought in bondage} For prisoners were ever the conquerors of slaves. So are these by sin made slaves of corruption.

V. 20. {after they have escaped} Gr. fled from: as verse 18. chap. 1.4.

{the pollutions of the world} Such sinful courses, as worldly men are wont to defile themselves withal, James 1.27. Lusts of the flesh, or idolatry.

{knowledge} Gr. acknowledgement. Not knowing him only, but professing him also: see John 12.42. By receiving the gospel, and professing it, which forbids such things.

{and Saviour Jesus Christ} See on chap. 1.1.

{Again entangled} A relapse is dangerous, as in the bodily diseases, so in falling back to sinful courses.

{and overcome} By a custom of sinning.

{the latter end is worse with them than the beginning} Matth. 12.45. because they sin out of knowledge now, and against former acknowledgment, who sinned out of ignorance before, Luke 12.47,48. James 4.17. Their end is worse then by reason of the aggravations mentioned in the beginning of the verse. So it follows vers. 21. It had been better, &c.

V. 21. {it had been better for them} That is, less evil. They had sinned less, and should have been punished less. For neither the state of ignorant ones or backsliders is good; but the former is less dangerous than the latter.

{Not to have known} Because their ingratitude for the received favor from God in calling them to Christianity, manifested by their backsliding, aggravates their sin, and will increase their judgment.

{The way of righteousness} Vers. 2, 15. The true Christian religion, by which righteousness is gotten; they had better to have been heathen still.

{From the holy commandment} Chap. 3.2. Given by an holy God, and requiring holiness in us.

V. 22. {Proverb} See on Prov. 1.1.

{The dog is turned, &c.} Prov. 26.11. They are as abominable in God's sight, as such creatures here mentioned are offensive to man's sight. The words seem to have been the verses of some ancient poet, that were grown usual in common speech in those times. The Hebrew חזיר a swine may come from חזר to return; it may intimate this swinish quality of returning to wallowing in the mire.

CHAPTER 3

Vers. 1. {Unto you} Scattered strangers, 1 Pet. 1.1. For it is a second epistle to the same persons.

{In both which} He would not have them forget his former epistle.

{Your pure minds} Or, your sincere minds, as Phil. 1.10. That appear right, being judged by the light of the sun, as men try cloth, and eagles their young ones.

{By way of remembrance} Chap. 1.12, 13, 14, 15.

V. 2. {That ye may be mindful} Chap. 1.12, &c. Phil. 3.1.

{Holy prophets} Chap. 1.21.

{The Apostles} Jude ver. 17. Not our commandments, as we are men, but as we are the apostles of Jesus Christ. And those are Christ's commands given by us.

V. 3. {Knowing this first} Taking notice of this principally, that many will endeavor to draw you from that commandment, v. 2. Cha. 2.21.

{That there shall come} Of themselves; not sent by God.

{In the last days} That is, in the latter or following days; as the word is used, Gen. 49.1. Deut. 4.30. & Dan. 2.28. where in the last days, is expounded hereafter, v. 29. So are the times of the gospel called by the prophets, Isai. 2.2. Mic. 4.1. Peter means, the times then beginning, and likely to hold on to the end of the world, in greater or lesser measure: for he warns those that then lived, as well as others in after-ages, to take heed of such scoffers; and such then began to arise in the church, Acts 20.29, 30. 1 John 2.18. Some understand this of the times of Antichrist.

{Scoffers} Jude verse 18. Not disputing stoutly against it, but scoffing at it.

{Walking after their own lusts} Chap. 2.10. Jude ver. 18. After such desires as they had by nature, not according to grace; Rom. 8.1. After the lusts of the flesh, and the world are they led, and not after godly desires put into men's hearts by God's Spirit. They scoff at religion, and magnify their own desires.

V. 4. {Where is the promise} It is vanished; it nowhere appears; there is no such thing; it will never come to pass, Jer. 5.12, 13. We see not any sign of the accomplishment of Christ's coming promised.

{Of his coming} To judgment, which you press so much, to keep men in awe.

{The fathers} The first men known, from whom the rest proceeded; and such patriarchs and prophets as foretold, believed and expected this coming of Christ, Jude ver. 14.

{Fell asleep} Died, Joh. 11.11, 13, 14. Acts 7.60. 1 Cor. 11.30. 1 Thess. 4.15. You talk of a resurrection; why are they in their graves still?

{All things continue, &c.} And so it is likely they will continue still, and the world will have no end. And that without any such change, as is foretold to be at the end of the world.

{From the beginning of the creation,} Or, yea even from the beginning, &c. Not only since the patriarchs' death, but from the creation itself. This was spoken by way of derision: else might they easily have thought, that things that had a beginning, would have an end.

V. 5. {For this they willingly are ignorant of} They might have been informed, but will not: for they observe not the things written in Scripture, of the end of the world, and day of judgment; else they would not be ignorant of these things. Or, they willfully neglect to consider, that the earth was made by God's power only, and the heavens also; and that the world suffered much alteration in the flood, and so may be destroyed in the end. Or, For they that think thus, are ignorant, that by the word of God, &c.

{Standing out of the water, and in the water} Or, consisting, or, subsisting. Gr. standing together; so as it was not rent in pieces by the water. By God's power the earth was upheld after it came out of the waters, as well as before, Gen. 1.2, 9. Or, standing out of the water, and by the water. For God has made the earth so high, that the sea cannot overflow it, though it girt it about, Psalm 24.2.

V. 6. {The world that then was} The face of the earth, as then it appeared, and all the living creatures upon it.

V. 7. {Which are now} Which we see remaining at this time.

{By the same word} Or, by his word, as some copies read it; that is, by God's word, v. 4. Heb. 1.3.

{Reserved, &c.} Chap. 2.5, 17. Jude v. 6.

V. 8. {Be not ignorant} Know it, and believe it firmly, Rom. 11.25. 1 Cor. 10.1. 1 Thess. 4.13.

{One day is with the Lord as a thousand years} God does not measure time, as we do: but unto him, in regard of his eternity and omniscience, comprehending all things past, present and future; those periods of time, that seem so long unto us, are but as a moment, Psal. 90.4.

V. 9. {The Lord is not slack concerning his promise} Or, The Lord of the promise is not slack. He that made it, will perform it in due time. They are not slack, that are long ere they come; but they that come not at their due and appointed time. God puts not off his coming one hour beyond the set time, Heb. 10.37.

{Is longsuffering to us-ward} Who are beloved, v. 8. and not in the number of those scoffers, v. 3. or, towards mankind, of which number we also are.

{Not willing that any should perish} Any of his elect. He stays till they all be brought in by repentance, and faith in Christ. Not any at all, by his directing and approving will, Ezek. 33.11.

{But that all should come to repentance} All his elect, as before. Or, some of all sorts of men; high and low, wise and foolish, Jews and Gentiles. So the word all is used, Matth. 4.23. Or, he speaks of God's approving will, whereby he likes of repentance in any.

V. 10. {But the day of the Lord} Every day is the Lord's, to dispose of as he pleases: but the day of judgment is called his, in a peculiar manner, 1 Cor. 5.5. 2 Cor. 1.14. because Christ the Lord will then visibly judge all the world, Acts 17.31. Rom. 2.16.

{Will come as a thief in the night} Matth. 24.43, 44. Luke 12.39, 40. 1 Thess. 5.2. Rev. 16.15. As a thief comes suddenly and unexpectedly, so will Christ come to judgment. No man can conjecture when that day will be, Matth. 24.36.

{The heavens shall pass away with a great noise} Like as a whirlwind or tempest comes roaring, and carries all before it: so shall the starry sky pass away, Matth. 24.29. Not by being destroyed utterly, but being turned into a new form, vers. 13. Psal. 102.26. Rom. 8.21.

{And the elements} The air and water betwixt the heaven and earth.

{The earth also} Either the earth is not included under the word elements before; or it is particularly named, because in it the burning will most visibly appear.

{And the works that are therein} The works of God made at first by creation, or produced daily by nature; or the works of men, made by art, as houses, ships, &c.

V. 11. {Seeing then that all these things, &c.} If heaven and earth must be so wonderfully purged, to make a fit dwelling for us, ver. 13. how holy had we need to be? Or, seeing such a fearful appearance of judgment shall then be.

{Shall be dissolved.} In so strange a way, vers. 10.

{What manner of persons ought ye to be} That is, how great a degree of godliness should we labor to attain? So the word is used, Matth. 8.47. Mark 13.1. Luk. 1.29. & 7.39. 1 Joh. 3.1.

{In all holy conversation, and godliness} Gr. conversations, and godlinesses: that is, in all manner of good duties towards man, and God, Acts 24.16. That so piety may be perfect in all the parts of it.

V. 12. {Hasting unto the coming} Or, Hastening the coming. Not only expecting it, or looking for it, as Luke 12.43. Matth. 24.42. but also, as it were, going forth to meet Christ with burning lamps, Matt. 25.1. So servants that desire their master's return, get all things ready to entertain him, against he comes. And so should we prepare ourselves for Christ's coming, by fitting ourselves for it, more than seeking after worldly things. He hastes, that follows one thing to finish it, and is not so distracted as to begin many things, and end none. The one thing needful for us, Luke 10.42. is to fit ourselves for Christ's coming.

{Of the day of God} Or, of that day of God, mentioned, vers. 10. That is, the day of Christ, when he shall come to judge the world, or of God the Father, who shall judge the world by him, Act. 17.31.

{Wherein the heavens, &c.} See on vers. 10. Or, by which coming; for Ἥν may as well agree with Παρουσία, as with Ἡμέρα.

V. 13. {Nevertheless} We must not be discouraged, because these heavens and this earth pass away; for we look for new and better ones.

{According to his promise} Isai. 65.17. & 66.22.

{Look for new heavens} Not others for substance, but renewed in qualities. See on vers. 10.

{And a new earth} An earth shining with new brightness and glory, being somewhat proportionable to the saints, to delight their eyes and minds, Rom. 8.21.

{Wherein} In which heavens: or, in both which, heaven and earth.

{Dwelleth righteousness} That is, righteous men only; whereas in this world dwell many sinners, which then shall be all in hell. So righteousness is taken, Isai. 1.21. Or, the whole verse may be thus read; Nevertheless we, in whom dwelleth righteousness, look for new heavens, and a new earth, according to his promise. That is, we that are justified by faith in Christ, and sanctified by his Spirit, expect eternal happiness in another world, when this world shall be at an end. Dwelleth, shall dwell. It is as sure as if they did now dwell there; so prophets use to speak of things two ne, as present to show the certainty of their predictions.

V. 14. {In peace} Reconciled to God by Christ, Coloss. 1.20. Rom. 5.1. Or, in peace of mind and conscience, not troubled nor affrighted. That we being justified may look for his coming with a peaceable, and quiet mind. Or, that when he comes, we may find him peaceable to us.

{Without spot and blameless} Eph. 5.27. Jude v. 24. Col. 1.22.

V. 15. {Account that the longsuffering of the Lord is salvation} Think not that God does put off his coming, out of slackness, as some suppose, v. 9. nor to do hurt to men; but for the good of his, and to further their salvation. God's patience furthers our salvation much, by affording time of repentance, and of the use of the means, Rom. 2.4. By long-suffering here may be meant deferring the happiness of his people. Or, suffering so great wickedness so long in the world; by salvation may be understood furthering the salvation of God's people, that the more they suffer for God here, the greater glory they may have in heaven. Or, giving space or time to all God's elect to be converted, before the world be done.

{Our beloved brother Paul} Our brother in office, and dear fellow-apostle.

{According to the wisdom given unto him} From above, whereby he was fitted to be an apostle, Gal. 1.11, 12.

{Hath written unto you} Such as take it to be written to the Christian Gentiles dwelling in those places mentioned, 1 Pet. 1.1. (for both epistles were written to the same persons, as vers. 1. of this chapter) conceive the epistle here mentioned to be that to the Romans, because, Rom. 2.4, 5. is to this purpose. Others, who think Peter wrote now to the Jews (as James did, Ja. 1.1.) because he calls them scattered strangers; and the Christians that dwelt in the places mentioned, 1 Pet. 1.1. were natural inhabitants there; think he means the epistle to the Hebrews, or to the Galatians there named, or to the Ephesians, or Colossians, which were in Asia, there mentioned.

V. 16. {In all his epistles} In all his other epistles, Mat. 16.14.

{Of these things} Of the end of the world, the day of judgment, and the right use of God's patience.

{In which} In which epistles. Or, among which things, as the Greek copies run. Among the things spoken by him of this subject.

{Are some things} Some things of this matter, not all things spoken of it, much less all other Scriptures, are difficult. Things needful to salvation are plain, else how should plain men find the way to heaven?

{Hard to be understood} Because of the height of the matter, and of some particular expressions.

{Which they that are unlearned and unstable} The Scriptures then are not dangerous for private men to use, if by often reading them they get knowledge, and bring settled minds with them. The cause of hurt by them, is not in the difficulty of them, but in men's unlearned and unstable minds, who live in ignorance, v. 5. and have no affection to do what they learn out of them, John 7.17. Psal. 25.14. And are very changeable in their outward profession, sometimes professing one religion, sometimes another.

{Wrest} By misinterpreting, and drawing them violently from the true sense to a false one, to uphold their errors. They make a nose of wax of the Scriptures, turn and wind them to further their evil opinions.

{As they do also the other Scriptures} Written by the other apostles or prophets. They serve them all alike: whereby it appears, that the fault is not in the Scripture, but in themselves.

{Unto their own destruction} Clean contrary to the end for which they were written, which is salvation, John 20.31.

V. 17. {Seeing ye know these things before} Out of the doctrine of the other apostles, and by my putting you in mind of them in this epistle, vers. 1, 2. and therefore being so forewarned of them, ought the better to be forearmed against them.

{Beware} He does not say, Read no Scripture, because some places are hard; or, Believe the church's interpretation. He rather warns them to take heed of seducers, and such as misinterpreted the Scriptures; and expects they should read them diligently, that they might grow in knowledge, vers. 18. In vain had he written this epistle to private men, for a memorial when he should be dead, Chap. 1.15. and called upon them to be mindful of the doctrine of the prophets and apostles, who were dead, vers. 2. and Jude also in his epistle, if they ought not to read the Scriptures. The Israelites, who had far less knowledge than Christians have now, are blamed for not doing it, Hos. 8.12. and the Jews exhorted to do it, Joh. 5.39. φυλάσσω signifies,

1. To watch by night, Luk. 2.8.

2. To keep a commandment, Matth. 19.20.

3. To keep a person, or defend him, Joh. 17.12.

4. To take heed of a thing, that is evil, 1 John 5.21. So here.

{Ye also being led away} Gr. ye being led away with others.

{With the error of the wicked} Chap. 2.1, 2, 18. Or, with that particular error of not believing Christ's coming, v. 3, 4. Wicked men here are called, Ἄθεσμοι, lawless persons: men that will be kept in order by no laws, but break through all rights; they think anything to be lawful for them, and subject the Scriptures to their will.

{Fall from your own stedfastness} And so become unstable, as those perverters of Scripture, v. 16. and so be unsettled.

V. 18. {Grow in grace} Get more sense of God's favor daily. Or, seek to increase the graces of his Spirit in you, Chap. 1.5, 8, 10. Χάρις, signifies,

1. Grace, or favor, Tit. 2.11.

2. A gift, or alms, 2 Cor. 8.4, 19.

3. Thanksgiving, 1 Cor. 15.57.

4. Pleasure with profit, Eph. 4.29.

5. Holiness, and other graces of God's Spirit, John 1.16. So it may be taken here.

{And in the knowledge} How can they do that, without reading the Scriptures? Ignorance then is not the mother of devotion, in Peter's own language, whom the Papists boast of, more than the Jews did of Moses, by whose testimony our Savior confutes them, John 5.45.

{Of our Lord and Saviour Jesus Christ} Chap. 2.1. Jude verse 25; Rev. 1.1.

{To him be glory} Jude verse 25. The Greek word, Δόξα, signifies,

• Majesty, Matth. 6.29.

• Light, or brightness, Luk. 9.31.

• Praise, John 9.24.

• Heavenly happiness, John 17.22.

• The ark, Rom. 9.4. Here it may be taken in the first, or third sense for majesty, or praise.

{Both now and for ever} Gr. both now, and to the day of eternity; that is, to eternity, without end; as Matth. 6.13. For Day see on Chap. 1.19. For Eternity on Chap. 2.17.

{Amen} See on Matth. 6.13. Jude verse 25. Revel. 22.21. Ἀμὴν; intimates

1. Affirming a thing to be true, 2 Cor. 1.20.

2. Assent to the truth of things spoken, 1 Cor. 14.16.

3. Wishing a thing may be so, Matth. 6.13. So here.