Kefa II 3:2

2 Remember the divrei torah having been previously spoken by the Nevi’im HaKedoshim and the mitzvot of [Rebbe Melech HaMoshiach] Adoneinu and Moshieinu spoken by your Shluchim.

Kefa II 3:2 Meaning and Commentary

2 Peter 3:2

That ye may be mindful
This is an explanation of the above mentioned end of his writing this and the other epistle; which was, that those saints might be mindful of two things more especially:

of the words which were spoken before by the holy prophets;
that is, the prophets of the Old Testament, who were holy men of God, and therefore their words are to be regarded, and retained in memory; the Gospel itself was spoken by them, and so was Christ, and the things relating to his person and offices, and to his incarnation, sufferings, and death, and the glory that should follow; and indeed the apostles said no other than what they did, only more clearly and expressly; and particularly many things, were said by them concerning the second coming of Christ to judge the world, and destroy it, and to prepare new heavens and a new earth for his people, which is what the apostle has chiefly in view; see ( Jude 1:14 ) ( Isaiah 11:3 ) ( 65:17 ) ( Malachi 4:1 ) ( Daniel 7:9 Daniel 7:10 Daniel 7:13 Daniel 7:14 ) ;

and of the commandment of us the apostles of the Lord and Saviour;
that is, Jesus Christ, as ( Jude 1:17 ) expresses it, and the Ethiopic version adds here; and which likewise, and also the Syriac version, and some ancient copies, read, "our Lord and Saviour", and omit the us before the apostles; by whom are meant the twelve apostles of Christ, of which Peter was one, and therefore says, "us the apostles"; though the Vulgate Latin and Arabic versions, and the Complutensian edition, read "your apostles", and so the Alexandrian copy; but the former is the received reading: now "the commandment" of these intends either the Gospel in general, so called because it was the commandment of our Lord to his apostles to preach it; and therefore the word "commandment", in the original, stands between "us the apostles", and "the Lord and Saviour", as being the commandment of the one to the other; unless it can be thought any regard is had to the new commandment of love, or that of faith, inculcated both by Christ and his apostles; ( John 13:34 ) ( 1 John 2:7 1 John 2:8 ) ( 3:23 ) ; or rather, particularly the instructions, directions, and predictions of the apostles concerning the second coming of Christ, and what should go before it, as appears from the following words, and the parallel place in ( Jude 1:17 Jude 1:18 ) , the words of the prophets and apostles being here put together, show the agreement there is between them, and what regard is to be had to each of them, and to anything and every thing in which they agree.

Kefa II 3:2 In-Context

1 Chaverim, this now is the second iggeret I am writing to you; in these iggrot my tachlis is to arouse your sincere levavot by way of tizkoret (reminder):

2 Remember the divrei torah having been previously spoken by the Nevi’im HaKedoshim and the mitzvot of [Rebbe Melech HaMoshiach] Adoneinu and Moshieinu spoken by your Shluchim.

3 Knowing this first, that during the acharit hayamim there will come letzim (mockers, scorners) mocking, going after their own ta’avot (lusts),

4 And saying, "Where is the havtachah (promise) of the Bias HaMoshiach? From the time Avoteinu fell asleep, all things continue as they were from the beginning of HaBri’ah (Creation)."

5 For this is hidden from them (but they want it that way): that the Shomayim existed from long ago and ha’Aretz out of mayim and through mayim BIDVAR Hashem NA’ASU ("By the word of the L-rd were made" TEHILLIM 33:6).