The Meaning of 2 Peter 1:9 Explained

2 Peter 1:9

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

YLT: for he with whom these things are not present is blind, dim-sighted, having become forgetful of the cleansing of his old sins;

Darby: for he with whom these things are not present is blind, short-sighted, and has forgotten the purging of his former sins.

ASV: For he that lacketh these things is blind, seeing only what is near, having forgotten the cleansing from his old sins.

Discover 2 Peter 1:9

CONTEXT: What is the Context of 2 Peter 1:9?

MEANING: What does 2 Peter 1:9 Mean?

WORDS: What do the individual words in 2 Peter 1:9 mean?

RELATIONS: What do the major concepts mean in 2 Peter 1:9?

KJV Reverse Interlinear

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

What does 2 Peter 1:9 Mean?

Study Notes

sins
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

The absence of these virtues gives evidence of lack of true knowledge. Peter described this condition as spiritual blindness to the realities connected with their relationship with God and, in particular, shortsightedness (lit. myopia, Gr. myopazo). Such people show concern about living for the present with little regard for the future (cf. Esau). James called this dead faith ( James 2:17; James 2:26).
Many Christians have forgotten how much God has forgiven them, or they have appreciated His forgiveness only superficially.
"As is usual in the Bible, the idea of "forgetting" is not a mental process but a practical failure to take into account the true meaning and significance of something." [1]
Often it is both in our lives.
Those who "have forgotten" have little motivation to grow in grace and thereby please God. They do not add the seven ingredients to their faith that Peter urged. Peter referred to this omission as forgetting one"s purification from his or her former sins. Having forgotten one"s escape from the corruption that is in the world through lust ( 2 Peter 1:4), this person fails to see the importance of present purification through continued Christian growth.
This is one of the most practical and helpful passages in the New Testament dealing with spiritual growth. Peter presented both the reason for and the method of this growth clearly and attractively here.
"Peter was certainly a spiritual realist even if many modern theologians are not. He does not take it for granted that spiritual growth will occur automatically or inevitably. Indeed, the character development he thinks of cannot occur apart from the believer "giving all diligence" toward that end ( 2 Peter 1:5). This does not mean, of course, that the believer does this all on his own. God supplies the basic resources and provides help along the way. But Christian growth will not occur apart from our diligent participation in the process. If we learn nothing else from this passage, we must learn this. We do not passively experience Christian growth, but actively pursue it!" [2]

Context Summary

2 Peter 1:1-11 - The Rule Of Christian Growth
The keynote of this paragraph is these things, 2 Peter 1:8-10. Precious faith, 2 Peter 1:1, answers to precious promises, 2 Peter 1:4. Notice that God has given us every provision for a godly life, through the knowledge of Jesus, but that we must avail ourselves of it. The promises are great and precious, but we must appropriate and absorb them, if we are through them to partake of the divine nature. Our redemption has been secured by our Savior, but we must constantly advance and add to the golden links already securely stapled in faith.
In 2 Peter 1:5-7, a choir with linked hands passes before us, each member of which leads another; or we may use another similitude, and say that each grace, here mentioned, is contained in the next, as a series of Chinese boxes. To be deficient in these things is to be barren and unfruitful, 2 Peter 1:8, and to be shortsighted, 2 Peter 1:9. We may well desire the abundant entrance, 2 Peter 1:11, not like waterlogged vessels, but with every sail unfurled-hot landing on the celestial shore unexpected and unwanted, but welcomed by those we have helped. [source]

Chapter Summary: 2 Peter 1

1  Peter confirms the hope of the increase of God's grace,
5  exhorts them, by faith, and good works, to make their calling sure;
12  whereof he is careful to remind them, knowing that his death is at hand;
16  and assures them of the authenticity of the Gospel, by the eyewitness of the apostles and the prophets

Greek Commentary for 2 Peter 1:9

He that lacketh these things [ωι μη παρεστιν ταυτα]
“To whom (dative case of possession) these things are not (μη — mē because a general or indefinite relative clause).” [source]
Seeing only what is near [μυωπαζων]
Present active participle of μυωπαζω — muōpazō a rare verb from μυωπς — muōps (in Aristotle for a near-sighted man) and that from μυεω τους ωπας — mueō tous ōpas (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω — muōpazō is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 Thus understood the word here limits τυπλος — tuphlos as a short-sighted man screwing up his eyes because of the light.Having forgotten (λητην λαβων — lēthēn labōn). “Having received forgetfulness.” Second aorist active participle of λαμβανω — lambanō and accusative λητην — lēthēn old word, from λητομαι — lēthomai to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase υπομνησιν λαβων — hupomnēsin labōn (having received remembrance).The cleansing See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι — palai). Of the language as in Hebrews 1:1. [source]
Having forgotten [λητην λαβων]
“Having received forgetfulness.” Second aorist active participle of λαμβανω — lambanō and accusative λητην — lēthēn old word, from λητομαι — lēthomai to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase υπομνησιν λαβων — hupomnēsin labōn (having received remembrance). [source]
The cleansing [του καταρισμου]
See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι — palai). Of the language as in Hebrews 1:1. [source]
Old [παλαι]
Of the language as in Hebrews 1:1. [source]
But [γὰρ]
Wrong. Render as Rev., for. [source]
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. [source]
Blind [τυφλός]
Illustrating Peter's emphasis on sight as a medium of instruction. See Introduction. [source]
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. [source]
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. [source]
That he was purged [τοῦ καθαρισμοῦ]
Rev., more literally, the cleansing. [source]

Reverse Greek Commentary Search for 2 Peter 1:9

Hebrews 1:3 Being [ων]
Absolute and timeless existence (present active participle of ειμι — eimi) in contrast with γενομενος — genomenos in Hebrews 1:4 like ην — ēn in John 1:1 (in contrast with εγενετο — egeneto in John 1:14) and like υπαρχων — huparchōn and γενομενος — genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 1:3 The effulgence of his glory [απαυγασμα της δοχης]
The word απαυγασμα — apaugasma late substantive from απαυγαζω — apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ — charaktēr tēs hupostaseōs). χαρασσω — Charaktēr is an old word from τηρ — charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα — tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ — charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις — charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις — hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου — hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος — morphē theou (the form of God) has difficulties of its own. The use of περων τε — Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω — pherōn te). Present active participle of ων — pherō closely connected with τε — ōn (being) by τωι ρηματι της δυναμεως αυτου — te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα — tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου — rēma (word). See Hebrews 11:3 for αυτου — rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων — autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος — katharismon tōn hamartiōn). καταριζω — Katharismos is from ποιησαμενος — katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος — poiēsamenos like εκατισεν — heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω — ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις — kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας — tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις — megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις — en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις — en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
2 Peter 1:12 In the present truth [ἐν τῇ παρούσῃ ἀληθείᾳ]
i.e., the truth which is present with you through the instruction of your teachers; not the truth at present under consideration. See on 2 Peter 1:9; and compare the same phrase in Colossians 1:6, rendered, is come unto you. [source]
2 Peter 2:18 Of vanity [ματαιοτητος]
Late and rare word (from ματαιος — mataios empty, vain), often in lxx, in N.T. here, Romans 8:20; Ephesians 4:17.By lasciviousness (ασελγειαις — aselgeiais). Instrumental plural, “by lascivious acts.” Note asyndeton as in 2 Peter 1:9, 2 Peter 1:17.Those who are just escaping So A B read ολιγως — oligōs (slightly, a little), while Aleph C K L P read οντως — ontōs (actually). Ολιγως — Oligōs late and rare, only here in N.T. So again the Textus Receptus has αποπυγοντας — apophugontas (second aorist active participle, clean escaped) while the correct text is the present active αποπευγοντας — apopheugontas them that live in error Accusative case after αποπευγοντας — apopheugontas (escaping from) according to regular idiom. Peter often uses αναστρεπω — anastrephō and αναστροπη — anastrophē f0). [source]
2 Peter 2:18 By lasciviousness [ασελγειαις]
Instrumental plural, “by lascivious acts.” Note asyndeton as in 2 Peter 1:9, 2 Peter 1:17. [source]
1 John 4:3 Confesseth not [μη ομολογει]
Indefinite relative clause with the subjective negative μη — mē rather than the usual objective negative ου — ou (1 John 4:6). It is seen also in 2 Peter 1:9; Titus 1:11, a survival of the literary construction (Moulton, Prolegomena, p. 171). The Vulgate (along with Irenaeus, Tertullian, Augustine) reads solvit (λυει — luei) instead of μη ομολογει — mē homologei which means “separates Jesus,” apparently an allusion to the Cerinthian heresy (distinction between Jesus and Christ) as the clause before refers to the Docetic heresy. Many MSS. have here also εν σαρκι εληλυτοτα — en sarki elēluthota repeated from preceding clause, but not A B Vg Cop. and not genuine. [source]

What do the individual words in 2 Peter 1:9 mean?

In whomever for not are present these things blind he is being short sighted forgetfulness having received of the purification the former of him sins
ᾧ γὰρ μὴ πάρεστιν ταῦτα τυφλός ἐστιν μυωπάζων λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν

ᾧ  In  whomever 
Parse: Personal / Relative Pronoun, Dative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
πάρεστιν  are  present 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: πάρειμι  
Sense: to be by, be at hand, to have arrived, to be present.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Nominative Neuter Plural
Root: οὗτος  
Sense: this.
τυφλός  blind 
Parse: Adjective, Nominative Masculine Singular
Root: τυφλός  
Sense: blind.
ἐστιν  he  is 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
μυωπάζων  being  short  sighted 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: μυωπάζω  
Sense: to see dimly, see only what is near.
λήθην  forgetfulness 
Parse: Noun, Accusative Feminine Singular
Root: λήθη  
Sense: forgetfulness.
λαβὼν  having  received 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λαμβάνω  
Sense: to take.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root: ὁ  
Sense: this, that, these, etc.
καθαρισμοῦ  purification 
Parse: Noun, Genitive Masculine Singular
Root: καθαρισμός  
Sense: a cleansing, purification, a ritual purgation or washing.
πάλαι  former 
Parse: Adverb
Root: πάλαι  
Sense: of old, former.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἁμαρτιῶν  sins 
Parse: Noun, Genitive Feminine Plural
Root: ἁμαρτία  
Sense: equivalent to 264.

What are the major concepts related to 2 Peter 1:9?

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