2 Peter 1:9

But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) But he that lacketh.—Rather, for he that lacketh. Geneva and Rheims have “for.” The “for” introduces the second reason for the exhortation to furnish forth all these graces—viz., the evil of not having them. The Greek implies absence of possession in any degree, not merely absence of permanent possession. (See first Note on 2Peter 1:8.)

Is blind.—We might have expected “will be idle and unfruitful, &c.,” but the writer is not content with merely emphasizing what has just been said, after the manner of St. John (e.g., 2Peter 1:3; 1John 1:5; 1John 2:4; 1John 2:27-28; 1John 4:2-3; 1John 4:6); he puts the case in a new way, with a new metaphor equally, applicable to the subject of knowledge. Note that he does not say “will be blind,” but” is blind.” The very fact of his possessing none of these graces shows that he has no eye for them.

Cannot see afar off.—The Greek word means literally closing the eyes; and the point seems to be, not wilful shutting of the eyes (those who won’t see), but involuntary and partial closing, as in the case of short-sighted people; in a spiritual sense, those who have only a very hazy apprehension of the objects of belief and of the bearing which their beliefs should have on their conduct. There is, therefore, no anti-climax, a weak expression following a strong one, but a simple explanation, a more definite term following a general one; it explains what kind of blindness is meant. The special kind of short-sightedness here indicated is that of one who just sees that he is a member of a Christian community, but perceives neither the kind of life that one who has been purged from heathen enormities is bound to lead, nor the kind of life which alone can win an entrance into Christ’s kingdom. The shortsightedness of not being able to see beyond this present world is probably not expressed here.

And hath forgotten.—Literally, having received or incurred forgetfulness—a unique expression in the New Testament. The phrase does not necessarily imply that the forgetfulness is voluntary; it is the inevitable result of wilful neglect—the neglect to cultivate Christian virtues. The forgetfulness is not the cause of the shortsightedness, but a phase of it.

His old sins.—Those committed before he was “purged” in baptism (1Corinthians 6:11; Ephesians 5:26; 1Peter 3:21).

Benson Commentary

2 Peter 1:9. But he that lacketh these things — And does not add them to his faith; is blind — With respect to spiritual things. The eyes of his understanding are again closed; he hath lost the evidence of things not seen; he no longer sees by faith God reconciled to him in Christ. Inward and outward holiness being the natural fruit of the knowledge of Christ, the person who pretends to have that knowledge, and yet does not aspire and labour after that holiness, is blind with respect to the nature of true Christianity; and cannot see afar off — Namely, the things of another world, but only the things of this world, which are present. The word μυωπαζων signifies literally, he is pur-blind. He has lost sight of the precious promises: perfect love and heaven are equally out of sight. Nay, he cannot now see what he himself once enjoyed, having, as it were, forgot that he was purged, &c. — Greek, ληθην λαβων του καθαρισμου των παλαι αυτου αμαρτιων, having forgotten the purification from his former sins; not remembering, or not having a proper sense of what he himself felt when his past sins were forgiven him, and he was first assured of his acceptance with God. “The apostle’s expression here, in which he alludes to baptism, together with Ananias’s words to Paul, (Acts 22:16,) Arise and be baptized, and wash away thy sins, is thought by many to imply, that in baptism the guilt of former sins is washed away. But Paul himself hath taught the sound meaning of Ananias’s words, (Hebrews 10:22,) Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Besides, Peter, in his first epistle, tells us expressly that baptism is not the washing away of the filth of the flesh, but the answer of a good conscience toward God, in which respect it resembles circumcision, which is not that which is outward, but of the heart, by cutting off all irregular passions and appetites. The washing in baptism, therefore, is not a real, but an emblematical washing of the sinner from the guilt of his sins.” Which emblem, as it contains a promise of pardon, so it is realized to all truly penitent sinners, who believe in Christ with their hearts unto righteousness, and to none else. See Macknight.

Matthew Henry's Concise Commentary

1:1-11 Faith unites the weak believer to Christ, as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God. Faith worketh godliness, and produces effects which no other grace in the soul can do. In Christ all fulness dwells, and pardon, peace, grace, and knowledge, and new principles, are thus given through the Holy Spirit. The promises to those who are partakers of a Divine nature, will cause us to inquire whether we are really renewed in the spirit of our minds; let us turn all these promises into prayers for the transforming and purifying grace of the Holy Spirit. The believer must add knowledge to his virtue, increasing acquaintance with the whole truth and will of God. We must add temperance to knowledge; moderation about worldly things; and add to temperance, patience, or cheerful submission to the will of God. Tribulation worketh patience, whereby we bear all calamities and crosses with silence and submission. To patience we must add godliness: this includes the holy affections and dispositions found in the true worshipper of God; with tender affection to all fellow Christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, heirs of the same inheritance. Wherefore let Christians labour to attain assurance of their calling, and of their election, by believing and well-doing; and thus carefully to endeavour, is a firm argument of the grace and mercy of God, upholding them so that they shall not utterly fall. Those who are diligent in the work of religion, shall have a triumphant entrance into that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever; and it is in the practice of every good work that we are to expect entrance to heaven.

Barnes' Notes on the Bible

But he that lacketh these things is blind - He has no clear views of the nature and the requirements of religion.

And cannot see afar off - The word used here, which does not occur elsewhere in the New Testament, (μυωπάζων muōpazōn,) means to shut the eyes; i. e., to contract the eyelids, to blink, to twinkle, as one who cannot see clearly, and hence to be "near-sighted." The meaning here is, that he is like one who has an indistinct vision; one who can see only the objects that are near him, but who has no correct apprehension of objects that are more remote. He sees but a little way into the true nature and design of the gospel. He does not take those large and clear views which would enable him to comprehend the whole system at a glance.

And hath forgotten that he was purged from his old sins - He does not remember the obligation which grows out of the fact that a system has been devised to purify the heart, and that he has been so far brought under the power of that system as to have his sins forgiven. If he had any just view of that, he would see that he was under obligation to make as high attainments as possible, and to cultivate to the utmost extent the Christian graces.

Jamieson-Fausset-Brown Bible Commentary

9. But—Greek, "For." Confirming the need of these graces (2Pe 1:5-8) by the fatal consequences of the want of them.

he that lacketh—Greek, "he to whom these are not present."

blind—as to the spiritual realities of the unseen world.

and cannot see afar off—explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (namely, heavenly things), and fixes his gaze on present and earthly things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Greek, "closing the eyes," which constitutes its culpability; hating and rebelling against the light shining around him.

forgotten—Greek, "contracted forgetfulness," wilful and culpable obliviousness.

that he was purged—The continually present sense of one's sins having been once for all forgiven, is the strongest stimulus to every grace (Ps 130:4). This once-for-all accomplished cleansing of unbelievers at their new birth is taught symbolically by Christ, Joh 13:10, Greek, "He that has been bathed (once for all) needeth not save to wash his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our righteousness)." "Once purged (with Christ's blood), we should have no more consciousness of sin (as condemning us, Heb 10:2, because of God's promise)." Baptism is the sacramental pledge of this.

Matthew Poole's Commentary

But he that lacketh these things; he that doth not live in the exercise of the forementioned graces.

Is blind; spiritually blind, as being destitute of saving knowledge.

And cannot see afar off: the Greek word is variously translated; the most probable account of it is either:

1. That it signifies to feel the way, or grope, as blind men do; and then the meaning is, he that lacketh these things is blind, and, as a blind man, gropes, not knowing which way to go; he is really destitute of the knowledge he pretends to: or:

2. To be purblind, or short-sighted, so as to see things near hand, but not afar off, as our translation hath it; and then the sense is, That such a one sees only the things of the world, but cannot look so far as heaven to discern things there, which if he did, he would walk in the way that leads thither, viz. in the practice of the duties before prescribed.

And hath forgotten that he was purged from his old sins: he is judged in the sight of God to forget a benefit received, that is not effectually mindful of it, in living suitably to it. And so here, he that professeth himself to have been purged from his old sins, in justification and sanctification, by the blood and Spirit of Christ, 1 Corinthians 6:11 Ephesians 5:25-27, and yet still lives in sin, and in the neglect of the duty he is engaged to, practically declares his forgetfulness of the mercy he professeth to have been vouchsafed him; and accordingly may be interpreted to have forgotten it, in that he acts like one that had. Or, if this be understood of one that is really purged from his old sins, yet he may be said to forget that so far as he returns again to them, or lives not up to the ends of his purgation, Luke 1:74,75.

Gill's Exposition of the Entire Bible

But he that lacketh these things,.... Or in, and with whom, they are not; that is, these virtues, as the Arabic version reads, as faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; where the principles of those things are not, and they are not exercised and performed, such an one

is blind: let him boast ever so much of his light and knowledge, and value himself upon it, and expect to be saved by it, let him live as he will; for he has no true knowledge of God, as in Christ, as the God of all grace, as his covenant God and Father; nor does he know what it is to have communion with him in Christ; he only professes to know him in words, while in works he denies him; nor has he any right knowledge of Christ, only notional and general, not spiritual, experimental, particular, and practical; he does not see the Son, so as truly to believe in him; he has no true sight of his beauty, suitableness, and fulness, and of him for himself; nor any experience of the work of the Spirit of God upon his heart, whom he neither receives, sees, nor knows spiritually, any more than the world itself does; nor does he see the plague of his own heart, the corruptions of his nature, and the exceeding sinfulness of sin; nor has he any true spiritual light into the Gospel, and the doctrines of it, only a form of godliness, without the power of it: and therefore, whatever natural understanding of things he has, he is spiritually blind,

and cannot see afar off: at least, not the good land that is afar off, the kingdom of heaven; the invisible glories of the other world; things that are not seen, which are eternal, which one that has true faith has a glimpse and sight of; nor Christ, who is in heaven at the right hand of God, and the things of Christ, his blood, righteousness, and sacrifice, carried within the vail; nor even what is within himself, the sins of his heart, the pollution of his nature, and the evil that dwells there; he sees not that he is poor, and wretched, and miserable, but fancies himself to be rich, and in need of nothing; he sees nothing but outward things, the things of time and sense, worldly and earthly things, which are near him, and all around him, which he minds, on which his heart is set, and he pursues with rigour. The Vulgate Latin version renders it, "trying with the hand", as blind men do, feeling and groping to find the way; see Acts 17:27,

and hath forgotten that he was purged from his old sins; not by baptism, from the sins committed before it, for that does not purge from any sins, old or new, but that which it leads the faith of believers to, for pardon and cleansing, even the blood of Christ; but this also, and purification by it, is not meant here, though generally interpreters give this as the sense, and understanding it of the sin of ingratitude in such a person, who had received so great a benefit by Christ, and was unmindful of it; since it cannot be thought that one so described as above should ever have had his conscience purged by the blood of Christ from his old sins, or those before conversion, unless it be by profession; and then the sense is, that he has forgotten that he once professed to have been purged from all his sins by Christ; which, if he had, would have made him zealous of good works, and put him upon glorifying Christ both in body and spirit. The Ethiopic version renders it, "and he hath forgot to purge himself from old sins"; which he would have been concerned for, had he had a true and spiritual knowledge of Christ, and his Gospel, and an application of the exceeding great and precious promises of it, or had been made a partaker of the divine nature through them; see 2 Corinthians 7:1, but the words are better rendered agreeably to the original text, "and hath forgotten the purification of his old, or former sins"; or "sins of old"; as they are rendered by the Vulgate Latin, Syriac, and Arabic versions; that is, he does not consider, nor think of it, that he was a sinner of old, a sinner in Adam, that he was conceived and shapen in sin, and went astray, and was called a transgressor from the womb; he does not think that he stands in any need of being purged from former sins; and is entirely unmindful of, and neglects, the purification of them by the blood of Christ.

Geneva Study Bible

But he that lacketh these things is blind, and (i) cannot see afar off, and hath forgotten that he was purged from his old sins.

(i) He that has not an effectual knowledge of God in him, is blind concerning the kingdom of God, for he cannot see things that are afar off, that is to say, heavenly things.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

2 Peter 1:9 gives in negative form an explanation of the preceding verses.

ᾧ γὰρ μὴ πάρεστι ταῦτα] antithesis to ταῦτα … πλεονάζοντα, 2 Peter 1:8. The possession of these graces furthers knowledge, for he who does not possess them is τυφλός, that is, in so far as he is, and remains, without the true knowledge of Jesus Christ. μή is explained thus, that the idea which lies at the basis is: “he who is so constituted, that he is without these virtues” (Hofmann), or so that he must be judged as being without them.[36]

τυφλός ἐστι, μυωπάζων] ΜΥΩΠΆΖΕΙΝ (ἍΠ. ΛΕΓ.) means: to be a ΜΎΩΨ, i.e. one short-sighted:[37] accordingly μυωπάζων serves more nearly to define the term τυφλός as one who can see only what is near, not what is far off. Schott correctly explains μυωπάζων by “weak-sighted.” The older commentators, following Oecumenius, for the most part take μυωπάζειν as synonymous with τυφλώττειν; thus Calvin, Hornejus, etc.; but the identification in meaning of these two terms cannot be justified, whilst it gives rise to an intolerable tautology. The translation of the Vulgate: manu tentans (similarly Erasmus: manu viam tentans; Luther: “and gropes with the hand;” Calvin: manu palpans), has arisen probably from the gloss: ψηλαφῶν, perhaps with reference to Deuteronomy 28:28-29; Isaiah 59:10. Wolf interprets the word, after Bochart (Hierozoic l. l. c. 4), by καμμύειν oculos claudere;[38] but ΜΥΩΠΆΖΕΙΝ is not derived from ΜΎΕΙΝ ΤᾺς ὮΠΑς, but from ΜΎΩΨ. A ΜΎΩΨ, however, is not one who arbitrarily closes his eyes, but one who, from inability to see far enough, is obliged to blink with his eyes, in order to see a distant object. The same applies to Dietlein, who translates: “one who closes his eyes,” by which he conceives a voluntary closing of the eyes, precisely that which is opposed to the meaning of the word. If, then, μυωπάζων mean a short-sighted person, the question arises: What is that near at hand which he sees, and that far off which he does not see? The first expression is generally understood as applying to earthly, and the second to heavenly things. Hofmann, on the other hand, explains: “he sees only what is present to him: that he is a member of the Christian church; but how he has become so, that lies outside his horizon.” Here, however, the first thought is purely imported, and the second has only an apparent justification in the clause which follows.

ΛΉΘΗΝ ΛΑΒΏΝ] ἍΠ. ΛΕΓ. equal to oblitus; Vulgate: oblivionem accipiens; cf. ὙΠΌΜΝΗΣΙΝ ΛΑΒΏΝ, 2 Timothy 1:5 (cf. Joseph. Ant. ii. vi. 9; Wetstein, Lösner, Krebs in loc.); taken strictly, the translation is: “having received the λήθη.” Hofmann justly remarks: that this aoristic clause is not only co-ordinate with the preceding, but is added to it by way of explanation. He is wrong, however, when he thinks that it is intended to elucidate ΜΥΩΠΆΖΩΝ. By it the author refers not to the consequences (Steinfass, and formerly here), but rather to the reason of the blindness, or, more strictly, short-sightedness, which manifests itself in the want of the Christian graces. Dietlein arbitrarily emphasizes this forgetting as a voluntary act. This is justified neither by the expression itself nor by the connection of thought.

τοῦ καθαρισμοῦ τῶν πάλαι αὑτοῦ ἁμαρτημάτων] “the (accomplished) cleansing from the former sins;” not as Winer formerly, in the 5th ed. p. 214, conjectured: “the purification, i.e. the removal of sins;” cf. Hebrews 1:3. As πάλαι shows, ΚΑΘΑΡ. does not here mean a continuous (to be obtained by repentance perhaps, etc.), but a completed process. Not, however, the (ideal) ΚΑΘΑΡΙΣΜΌς of sins for the whole world of sinners, accomplished through Christ’s death on the cross;

ΑὙΤΟῦ is opposed to this; but the cleansing, i.e. forgiveness, procured by the individual in baptism (thus to Brückner, Schott, Hofmann; Wiesinger less aptly applies it to the calling), so that πάλαι denotes the time preceding baptism; cf. 1 Corinthians 6:11.

[36] Schott unwarrantably maintains, on the interpretation of ver. 8 here adopted, that the translation must be: “he becomes blind.”

[37] Aristotle interprets sec. 31: μνωπάζοντες: οἱ ἐκ γενετῆς τὰ μὲν ἐγγὺς βλέποντες, τὰ δὲ ἐξ ἀποστάσεως οὐχ ὁρῶντες· ἐναντία δὲ πάσχουσιν οἱ γερῶντες τοῖς μυωπάζουσιν· τὰ γὰρ ἐγγὺς μὴ ὁρῶντες τὰ πόῤῥωθεν βλέπουσιν.

[38] Τυφλὸς μυωπάζων is dicitur, qui ideo caecus est, quia sponte claudit oculos, ut ne videat.

Expositor's Greek Testament

2 Peter 1:9. μυωπάζων: “short-sighted”. Only once elsewhere in Greek literature in Ps. Dionys. Eccl. Hier. ii. 3. This is one of the words to which exception has been taken in 2 Peter. It is both rare, and it seems to contradict τυφλός. Spitta and Von S. translate “wilfully blind”. Mayor (p. 61.) (following Beza Grotius, Huther, etc.) interprets the word as limiting τυφλός. “He who is without the virtues mentioned in 2 Peter 1:5-7 is blind, or to put it more exactly is shortsighted; he cannot see the things of heaven, though he may be quick enough in regard to worldly matters.” λήθην λαβὼν. A periphrastic form. Cf. Jos. Ant. ii. 6, 9; also 2 Timothy 1:5, Hebrews 11:29. τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν. Is the reference to baptism? This view is rendered very probable by the use of πάλαι. For the idea of cleansing from pre-baptismal sin, cf. Barnabas, xi. 11, Hermas, Mand. iv, 3. Vis. ii. 1. Spitta adheres to the general interpretation of καθ. as the work of Christ on the moral life. Cf. 2 Peter 2:20-22, 1 John 3:3. While καθαρισμός is used of the ceremonial washings of the Jews, John 3:25, it is also used of the work of Christ in Hebrews 1:3 (cf. Zahn. Introd. ii. 232).

Cambridge Bible for Schools and Colleges

9. But he that lacketh these things is blind, and cannot see far off] More accurately, For he to whom these things are not present is blind, near-sighted. The causal conjunction is important in the sequence of thought. We are to press on from height to height of Christian excellence, for, if we do not so press, we sink back into a want of power to perceive even the elementary truths of the kingdom of God. The second of the two words describing this state is defined by Aristotle (Probl. 31) as denoting the state of those who are naturally “short-sighted,” and is thus adequately rendered in the English version. The man in this state in his spiritual power of vision sees the near things, the circumstances, allurements, provocations of his daily life, but he has lost the power to look to the far-off things of the life eternal. This seems, on the whole, a truer interpretation than that which, taking the definition of the word given by some Greek lexicographers as meaning “one who closes his eyes,” sees in it a description of one whose blindness is self-caused, who wilfully closes the eyes of the spirit that he may not look upon the truth. The state of the blind man who saw “men, as trees, walking” (Mark 8:24) offers a suggestive parallel.

and hath forgotten that he was purged from his old sins] Literally, and hath taken to himself forgetfulness (the noun is not found elsewhere in the New Testament) of the purification of his sins of long ago. The spiritual fact described is like that of which St James speaks, and indicates a like train of thought (James 1:23-24). The “purification” is that of conversion symbolized and made effectual by baptism, and connects itself with the stress laid upon it in the words that belong to one great crisis of the Apostle’s life (Acts 10:15; Acts 11:9; Acts 15:9). The man who forgets this cleansing of his soul, and acts as if he were in his simply natural state, with no power to resist temptation, does in fact ignore what God has done for him, and treats “the sins of long ago” as though they were still the inevitable accompaniments of the present.

Bengel's Gnomen

2 Peter 1:9. Γὰρ, for) in its proper sense.—τυφλός ἐστι, κ.τ.λ., he is blind, etc.) The steps of his relapses are depicted by a choice retrogression or inversion of style. Such a Man 1:1) forgets that he was cleansed from his sins, which are past; 2) he is dim-sighted as to present privileges, 2 Peter 1:12; 2 Peter 3) he is altogether blind as to those that are future, 2 Peter 1:11. The inversion of the style consists in this, that the reference to past time in the text is put in the last place, whereas according to the nature of the subject it should be said, past, present, future.—μυωπάζων, dim-sighted) Hesychius, μυωπάζων, ὀφθαλμιῶν affected with ophthalmia.—λήθην λαβὼν) having obtained forgetfulness. A most appropriate phrase, the participle having obtained expressing that which the man willingly undergoes; comp. note on Romans 5:19. He who reflects how many are the old sins from which he has been cleansed, the more easily abstains.

Pulpit Commentary

Verse 9. - But he that lacketh these things is blind, and cannot see afar off; literally, for he to whom these things are not present is blind, short-sighted. We cannot attain to the knowledge of Christ without these graces, for he who has them not is blind, or, at the best, short-sighted, like one who blinks with his eyes when he tries to see distant objects, and cannot bear the full light of day. Such a man can only see the things which lie close around him - earth and earthly things; he cannot lift up his eyes by faith and behold "the land that is very far off;" he cannot "see the King in his beauty" (Isaiah 33:17). The word for "short-sighted" (μυωπάζων) occurs only here in the New Testament. And hath forgotten that he was purged from his old sins; literally, having incurred forgetfulness of the cleansing from his old sins. St. Peter is apparently thinking of the one baptism for the remission of sin. Ananias had said to Saul, "Arise, and be baptized, and wash away thy sins" (Acts 22:16); St. Peter himself had said, in his first great sermon, "Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins." Those who do not realize in the religious life that death unto sin of which holy baptism is the sign and the beginning, incur forgetfulness of the cleansing from sin which they then received; they do not use the grace once given for the attainment of those higher graces of which St. Peter has been speaking. The one talent once entrusted to them must be taken from them; they are idle and unfruitful, and cannot reach unto the knowledge of our Lord Jesus Christ (comp. 1 Corinthians 6:11; Ephesians 5:26; 1 Peter 3:21). 2 Peter 1:9

Vincent's Word Studies

But (γὰρ)

Wrong. Render as Rev., for.

He that lacketh these things (ᾧ μὴ πάρεστιν ταῦτα)

Lit., to whom these things are not present. Note that a different word is used here from that in 2 Peter 1:8, are yours, to convey the idea of possession. Instead of speaking of the gifts as belonging to the Christian by habitual, settled possession, he denotes them now as merely present with him.

Blind (τυφλός)

Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction.

And cannot see afar off (μυωπάζων)

Only here in New Testament. From μύω, to close, and ὤψ, the eye. Closing or contracting the eyes like short-sighted people. Hence, to be short-sighted. The participle being short-sighted is added to the adjective blind, defining it; as if he had said, is blind, that is, short-sighted spiritually; seeing only things present and not heavenly things. Compare John 9:41. Rev. renders, seeing only what is near.

And hath forgotten (λήθην λαβὼν)

Lit., having taken forgetfulness. A unique expression, the noun occurring only here in the New Testament. Compare a similar phrase, 2 Timothy 1:5, ὑπόμνησιν λαβὼν, having taken remembrance: A. V., when I call to remembrance: Rev., having been reminded of. Some expositors find in the expression a suggestion of a voluntary acceptance of a darkened condition. This is doubtful, however. Lumby thinks that it marks the advanced years of the writer, since he adds to failure of sight the failure of memory, that faculty on which the aged dwell more than on sight.

That he was purged (τοῦ καθαρισμοῦ)

Rev., more literally, the cleansing.