1 

1:10 Wherefore - Considering the miserable state of these apostates. Brethren - St. Peter nowhere uses this appellation in either of his epistles, but in this important exhortation.Be the more diligent - By courage, knowledge, temperance, etc To make your calling and election firm - God hath called you by his word and his Spirit; he hath elected you, separated you from the world, through sanctification of the Spirit. O cast not away these inestimable benefits! If ye are thus diligent to make your election firm, ye shall never finally fall.

1:11 For if ye do so, an entrance shall be ministered to you abundantly into the everlasting kingdom - Ye shall go in full triumph to glory.

1:12 Wherefore - Since everlasting destruction attends your sloth, everlasting glory your diligence, I will not neglect always to remind you of these things - Therefore he wrote another, so soon after the former, epistle. Though ye are established in the present truth - That truth which I am now declaring.

1:13 In this tabernacle - Or tent. How short is our abode in the body! How easily does a believer pass out of it!

1:14 Even as the Lord Jesus showed me - In the manner which had foretold, Joh 21:18, etc It is not improbable, he had also showed him that the time was now drawing nigh.

1:15 That ye may be able - By having this epistle among you.

1:16 These things are worthy to be always had in remembrance For they are not cunningly devised fables - Like those common among the heathens. While we made known to you the power and coming - That is, the powerful coming of Christ in glory. But if whatthey advanced of Christ was not true, if it was of their own invention, then to impose such a lie on the world as it was, in the very nature of things, above all human power to defend, and to do this at the expense of life and all things only to enrage the whole world, Jews and gentiles, against them, was no cunning, but was the greatest folly that men could have been guilty of.But were eyewitnesses of his majesty - At his transfiguration, which was a specimen of his glory at the last day.

1:17 For he received divine honour and inexpressible glory - Shining from heaven above the brightness of the sun.When there came such a voice from the excellent glory - That is, from God the Father. Mat 17:5.

1:18 And we - Peter, James, and John. St. John was still alive. Being with him in the holy mount - Made so by that glorious manifestation, as mount Horeb was of old, Exo 3:4-5.

1:19  And we - St. Peter here speaks in the name of allChristians. Have the word of prophecy - The words of Moses, Isaiah, and all the prophets, are one and the same word, every way consistent with itself. St. Peter does not cite any particular passage, but speaks of their entire testimony. More confirmed - By that display of his glorious majesty. To which word ye do well that ye take heed, as to a lamp which shone in a dark place - Wherein there was neither light nor window. Such anciently was the whole world, except that little spot where this lamp shone. Till the day should dawn - Till the full light of the gospel should break through the darkness. As is the difference between the light of a lamp and that of the day, such is that between the light of the Old Testament and of the New. And the morning star - Jesus Christ, Rev 22:16.Arise in your hearts - Be revealed in you.

17 

17:1 A high mountain - Probably Mount Tabor. Mar 9:2; Luk 9:28.

17:2 And was transfigured - Or transformed. The indwelling Deity darted out its rays through the veil of the flesh; and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with Divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal its glory, but became white and glittering as the very light, with which he covered himself as with a garment.

17:3 There appeared Moses and Elijah - Here for the full confirmation of their faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him.

17:4 Let us make three tents - The words of rapturous surprise.He says three, not six: because the apostles desired to be with their Master.

17:5 Hear ye him - As superior even to Moses and the prophets.See Deu 18:17.

17:7 Be not afraid - And doubtless the same moment he gave them courage and strength.

17:9 Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.

3 

3:4 Such trust have we in God - That is, we trust in God that this is so.

3:5 Not that we are sufficient of ourselves - So much as to think one good thought; much less, to convert sinners.

3:6 Who also hath made us able ministers of the new covenant - Of the new, evangelical dispensation. Not of the law, fitlycalled the letter, from God's literally writing it on the two tables. But of the Spirit - Of the gospel dispensation, which is written on the tables of our hearts by the Spirit. For the letter - The law, the Mosaic dispensation. Killeth - Seals in death thosewho still cleave to it. But the Spirit - The gospel, conveying the Spirit to those who receive it. Giveth life - Both spiritual and eternal: yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.

3:7 And if the ministration of death - That is, the Mosaic dispensation, which proves such to those who prefer it to the gospel, the most considerable part of which was engraven on those two stones, was attended with so great glory.

3:8 The ministration of the Spirit - That is, the Christian dispensation.

3:9 The ministration of condemnation - Such the Mosaic dispensation proved to all the Jews who rejected the gospel whereas through the gospel (hence called the ministration of righteousness) God both imputed and imparted righteousness to all believers. But how can the moral law (which alone was engraven on stone) be the ministration of condemnation, if it requires no more than a sincere obedience, such as is proportioned to our infirm state? If this is sufficient to justify us, then the law ceases to be a ministration of condemnation. It becomes (flatly contrary to the apostle's doctrine) the ministration of righteousness.

3:10 It hath no glory in this respect, because of the glory that excelleth - That is, none in comparison of this more excellent glory. The greater light swallows up the less.

3:11 That which remaineth - That dispensation which remains to the end of the world; that spirit and life which remain for ever.

23 

23:30 We would not have been partakers - So ye make fair professions, as did your fathers.

23:31 Wherefore ye testify against yourselves - By your smooth words as well as devilish actions: that ye are the genuine sons of them who killed the prophets of their own times, while they professed the utmost veneration for those of past ages.

From the 3d to the 30th verse Mat 23:3-30 is exposed everythingthat commonly passes in the world for religion, whereby the pretenders to it keep both themselves and others from entering into the kingdom of God; from attaining, or even seeking after those tempers, in which alone true Christianity consists. As,

1. Punctuality in attending on public and private prayer, Mat 23:4-14.
2. Zeal to make proselytes to our opinion or communion, though they have less of the spirit of religion than before, Mat 23:15.
3. A superstitious reverence for consecrated places or things, without any for Him to whom they are consecrated, Mat 23:16-22.
4. A scrupulous exactness in little observances, though with the neglect of justice, mercy, and faith, Mat 23:23-24.
5. A nice cautiousness to cleanse the outward behaviour, but without any regard to inward purity, Mat 23:25-26.
6. A specious face of virtue and piety, covering the deepest hypocrisy and villany, Mat 23:27-28.
7. A professed veneration for all good men, except those among whom they live.

23:32  Fill ye up - A word of permission, not of command: as if he had said, I contend with you no longer: I leave you to yourselves: you have conquered: now ye may follow the devices of your own hearts. The measure of your fathers - Wickedness: ye may now be as wicked as they.

23:33  Ye serpents - Our Lord having now lost all hope of reclaiming these, speaks so as to affright others from the like sins.

23:34  Wherefore - That it may appear you are the true children of those murderers, and have a right to have their iniquities visited on you: Behold, I send - Is not this speaking as one having authority? Prophets - Men with supernatural credentials: Wise men - Such as have both natural abilities and experience; and scribes - Men of learning: but all will not avail. Luk 11:49.

23:35  That upon you may come - The consequence of which will be, that upon you will come the vengeance of all the righteous blood shed on the earth - Zechariah the son of Barachiah - Termed Jehoiada, Ch2 24:20, where the story is related:
Ye slew - Ye make that murder also of your fathers your own, by imitating it: Between the temple - That is, the inner temple, and the altar - Which stood in the outer court. Our Lord seems to refer to this instance, rather than any other, because he was the last of the prophets on record that were slain by the Jews for reproving their wickedness: and because God's requiring this blood as well as that of Abel, is particularly taken notice of in Scripture.

23:37  Luk 13:34.

23:38  Behold your house - The temple, which is now your house, not God's: Is left unto you - Our Lord spake this as he was going out of it for the last time: Desolate - Forsaken of God and his Christ, and sentenced to utter destruction.

23:39  Ye - Jews in general; men of Jerusalem in particular: shall not see me from this time - Which includes the short space till his death, till, after a long interval of desolation and misery, ye say, Blessed is he that cometh in the name of the Lord - Ye receive me with joyful and thankful hearts. This also shall be accomplished in its season.