Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Peter 1
The Second Epistle of Peter is even more simple than the First. Like those of Jude and John, it is written essentially with a view to the seducers, who, with large promises of liberty, beguiled souls into sin and licentiousness, denying the coming of Christ, and in fact disowning all His rights over them. The epistle admonishes the same Christians to whom the First was written, pointing out the characteristic features of these false teachers; denouncing them with the utmost energy; explaining the long-sufferance of God, and announcing a judgment which, like His patience, would befit the majesty of Him who was to execute it.
But before giving these warnings, which begin with Chapter 2, the apostle exhorts Christians to make their own calling and election sure not evidently in the heart of God, but as a fact in their own hearts, and in practical life, by walking in such a manner as not to stumble; so that testimony to their portion in Christ should be always evident, and an abundant entrance be ministered to them.
These exhortations are founded, first, on that which is already given to Christians; secondly, on that which is future namely, the manifestation of the glory of the kingdom. In touching upon this last subject, he indicates a still more excellent portion the bright Morning Star, the heavenly Christ Himself and our association with Him before He appears as the Sun of righteousness. Thirdly, we shall see that the warnings are founded also on another basis namely, the dissolution of the heavens and the earth, proving the instability of all that unbelief rested upon, and furnishing for the same reason a solemn warning to the saints to induce them to walk in holiness.
The apostle describes his brethren as having obtained the same precious faith as himself through the faithfulness of God [See Note #1] to the promises made to the fathers, for that surely is the force of the word "righteousness" in this place. The faithfulness of the God of Israel had bestowed on His people this faith (that is to say, Christianity), which was so precious to them. Faith here is the portion we have now in the things that God gives, which in Christianity are revealed as truths, while the things promised are not yet come. It was in this way that the believing Jews were to possess the Messiah, and all that God gave in Him, as the Lord had said. " Let not your heart be troubled: ye believe in God, believe also in me. There are many mansions in my Father's house; I go to prepare a place for you." That is to say, " You do not visibly possess God; you enjoy Him by believing in Him. It is the same with respect to Me: you will not possess Me corporeally, but you ,shall enjoy all that is in Me righteousness, and all the promises of God by believing." It was thus that these believing Jews, to whom Peter wrote, possessed the Lord: they had received this precious faith.
He wishes them, as is the custom, " Grace and peace," adding, " through the knowledge of God and of Jesus our Lord." It is the knowledge of God and of Jesus, which is the centre and the support of faith, that which nourishes it, and in which it is developed and divinely enlarged, and which guards it from the vain imaginings of seducers. But there is a living power with this knowledge a divine power in that which God is to believers as He is revealed in this knowledge to faith; and this divine power has given to us all that pertains to life and godliness. By the realising knowledge which we possess of Him who has called us, this divine power becomes available and efficacious for all that appertains to life and godliness "he knowledge of him who hath called us by glory and by virtue."
Thus we have here, the call of God to pursue glory as our object, gaining the victory by virtue spiritual courage over all the enemies that we find in our path. It is not a law given to a people already gathered together, but glory proposed in order to be reached by spiritual energy. Moreover we have divine power acting according to its own efficacy, for the life of God in us, and for godliness.
How precious it is to know that faith can use this divine power, realised in the life of the soul, directing it towards glory as its end! What a safeguard from the efforts of the enemy, if we are really established in the consciousness of this divine power acting on our behalf in grace! The heart is led to make glory its object; and virtue, the strength of spiritual life, is developed on the way to it. Divine power has given us all needed.
Now, in connection with these two things namely, with glory and with the energy of life very great and precious promises are given us; for all the promises in Christ are developed either in the glory or in the life which leads to it. By means of these promises we are made partakers of the divine nature; for this divine power, which is realised in life and godliness, is connected with these great and precious promises that relate either to the glory, or to virtue in the life that leads to it that is to say, it is divine power which develops itself, in realising the glory and heavenly walk which characterises it in its own nature. We are thus made morally partakers of the divine nature, by divine power acting in us and fixing the soul on what is divinely revealed. Precious truth! Privilege so exalted! and which renders us capable of enjoying God Himself, as well as all good.
By the same action of this divine power, we escape the corruption that is in the world through lust; for the divine power delivers us from it. Not only do we not yield to it, but we are occupied elsewhere, and the action of the enemy upon the flesh is kept off; the desires from which one could not cleanse oneself are removed; the corrupt relationship of the heart with its object ceases. It is a real deliverance; we have the mastery over ourselves in this respect; we are set free from sin.
But it is not enough to have escaped by faith from even the inward dominion of the desires of the flesh; we must add to faith to that faith which realises divine power, and the glory of Christ that shall be revealed we must add to faith, virtue. This is the first thing. It is, as we have said, the moral courage which overcomes difficulties, and governs the heart by curbing all action of the old nature. It is an energy by which the heart is master of itself, and is able to choose the good, and to cast aside the evil, as a thing conquered and unworthy of oneself. This indeed is grace; but the apostle is here speaking of the thing itself, as it is realised in the heart, and not of its source. I have said that this is the first thing; because, practically, this self-government this virtue, this moral energy is deliverance from evil, and renders communion with God possible. It is the one thing which gives reality to all the rest, for without virtue we are not really with God. Can divine power develop itself in the laxity of the flesh? And if we are not really with God if the new nature is not acting knowledge is but the puffing up of the flesh; patience but a natural quality, or else hypocrisy; and so on with the rest. But where there is this virtue, it is very precious to add knowledge to it. We have then divine wisdom and intelligence to guide our walk: the heart is enlarged, sanctified, spiritually developed, by a more complete and profound acquaintance with God, who acts in the heart and is reflected in the walk. We are guarded from more errors we are more humble, more sober-minded: we know better where our treasure is, and what it is, and that everything else is but vanity and a hindrance. It is therefore a true knowledge of God that is here meant.
Thus walking in the knowledge of God, the flesh, the will, the desires, are bridled; all their practical power diminishes, and they disappear as habits of the soul; they are not fed. We are moderate; there is self-restraint; we do not give way to our desires; temperance is added to knowledge. The apostle is not speaking of the walk, but of the state of the heart in the walk. Still, being thus governed, and the will bridled, one bears patiently with others; and the circumstances that must be passed through are, in all respects, borne according to the will of God, be they what they may. We add patience to temperance. The heart, that spiritual life, is then free to enjoy its true objects a principle of deep importance in the christian life. When the flesh is at work in one way or another (even if its action is purely inward), if there is anything whatever that the conscience ought to be exercised about, the soul cannot be in the enjoyment of communion with God in the light because the effect of the light is then to bring the conscience into exercise. But when the conscience has nothing that is not already judged in the light, the new man is in action with regard to God, whether in realising the joy of His presence or in glorifying Him in a life characterised by godliness. We enjoy communion with God; we walk with God; we add to patience godliness.
The heart being thus in communion with God, affection flows out freely towards those who are dear to Him, and who, sharing the same nature, necessarily draw out the affections of the spiritual heart: brotherly love is developed.
There is another principle, which crowns and governs and gives character to all others: it is charity, love properly so called. This, in its root, is the nature of God Himself, the source and perfection of every other quality that adorns christian life. The distinction between love and brotherly love is of deep importance; the former is indeed, as we have just said, the source whence the latter flows; but as this brotherly love exists in mortal men, it may be mingled in its exercise with sentiments that are merely human. with individual affection, with the effect of personal attractions, or that of habit, of suitability in natural character. Nothing is sweeter than brotherly affections; their maintenance is of the highest importance in the assembly; but they may degenerate, as they may grow cool; and if love, if God, does not hold the chief place, they may displace Him set Him aside shut Him out. Divine love, which is the very nature of God, directs, rules, and gives character to brotherly love; otherwise it is that which pleases us that is, our own heart that governs us. If divine love governs me, I love all my brethren; I love them because they belong to Christ; there is no partiality. I shall have greater enjoyment in a spiritual brother; but I shall occupy myself about my weak brother with a love that rises above his weakness and has tender consideration for it. I shall concern myself with my brother's sin, from love to God, in order to restore my brother, rebuking him, if needful; nor, if divine love be in exercise, can brotherly love, or its name, be associated with disobedience. In a word, God will have His place in all my relationships. To exact brotherly love in such a manner as to shut out the requirements of that which God is, and of His claims upon us, is to shut out God in the most plausible way, in order to gratify our own hearts. Divine love then, which acts according to the nature, character, and will of God, is that which ought to direct and characterise our whole christian walk, and have authority over every movement of our hearts. Without this, all that brotherly love can do is to substitute man for God. Divine love is the bond of perfectness, for it is God, who is love, working in us and making Himself the governing object of all that passes in the heart.
Now, if these things are in us, the knowledge of Jesus will not be barren in our hearts. But if, on the contrary, they are wanting, we are blind; we cannot see far into the things of God: our view is contracted; it is limited by the narrowness of a heart governed by its own will, and turned aside by its own lusts. We forget that we have been cleansed from our old sins; we lose sight of the position Christianity has given us. This state of things is not the loss of assurance, but the forgetfulness of the true christian profession into which we are brought purity in contrast with the ways of the world.
Therefore we ought to use diligence, in order to have the consciousness of our election fresh and strong, so as to walk in spiritual liberty. Thus doing, we shall not stumble; and thus an abundant entrance into the eternal kingdom will be our portion. Here, as throughout, we see that the apostle's mind is occupied with the government of God, applying it to His dealing with believers, in reference to their conduct and its practical consequences. He is not speaking in an absolute way of pardon and salvation, but of the kingdom of the manifestation of His power who judges righteously whose sceptre is a sceptre of righteousness. Walking in the ways of God, we have part in that kingdom, entering into it with assurance, without difficulty, without that hesitation of soul which is experienced by those who grieve the Holy Ghost, and get a bad conscience, and allow themselves in things that do not accord with the character of the kingdom, or who shew by their negligence that their heart is not in it. If on the contrary the heart cleaves to the kingdom, and our ways are suitable to it, our conscience is in unison with its glory. The way is open before us: we see into the distance, and we go forward, having no impediments in our way. Nothing turns us aside as we walk in the path that leads to the kingdom, occupied with things suitable to it. God has no controversy with one who walks thus. The entrance into the kingdom is widely opened to him according to the ways of God in government.
The apostle desires, therefore, to remind them of these things, although they knew them, purposing, so long as he was in his earthly tabernacle, to stir up their pure hearts to keep them in remembrance; for soon would he have laid aside his earthly vessel, as the Lord had told him, and by thus writing to them, he took care that they should always bear them in mind. It is very plain that he was not expecting other apostles to be raised up, nor an ecclesiastical succession to take their place as guardians of the faith, or as possessing sufficient authority to be a foundation for the faith of believers. He was to provide for this himself, in order that, on his removal, they might find something on his part that would remind the faithful of the instructions he had given them. For this purpose he wrote his epistle.
The divine importance and certainty of that which he taught were worthy of this labour. We have not, says the apostle, followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty.
The apostle is speaking, as his words plainly shew, of the transfiguration. I notice it here, in order to mark more evidently that in his thoughts of the Lord's coming he does not go beyond His appearing in glory. For the moment He was hidden from those who trusted in Him: this was a great trial of their faith, for the Jews were accustomed, as we know, to look for a visible and glorious Messiah. To believe without seeing was the lesson they had to learn; and it was a magnificent support to their faith, this fact, that the apostle, who taught them, had, with his two companions, seen, with their own eyes, the glory of Christ manifested had seen it displayed before them, together with that of former saints who share His kingdom. At that time Jesus received, in testimony from God the Father, honour and glory; a voice addressing Him from the excellent glory from the cloud, which was to a Jew the well-known dwelling place of Jehovah the Most High God owning Him as His well-beloved Son; a voice which the three apostles also heard (even as they saw His glory), when they were with Him on the holy mount. [See Note #2] We see that it is here the glory of the kingdom, and not the dwelling, in the Father's house for ever with the Lord, which occupies the apostle. It is a manifestation to men living on the earth; it is the power of the Lord, the glory which He receives from God the Father as the Messiah, acknowledged to be His Son, and crowned with glory and honour before the eyes of the world. It is into the everlasting kingdom that the apostle wishes them to have an enlarged entrance. It is the power and glory that Christ received from God, which the apostle saw, and to which he bears testimony. We shall indeed have this glory, but it is not our portion, properly so called: for this is within the house, to be the bride of the Lamb, and it does not display itself to the world. With regard however to the assembly the two things cannot be separated; if we are the bride, we shall assuredly participate in the glory of the kingdom. [See Note #3] To the Jew, who was accustomed to look for this glory (whatever might be his idea respecting it), the fact of the apostle's having seen it was of inestimable importance. It was the heavenly glory of the kingdom, as it shall be manifested to the world; a glory that shall be seen when the Lord returns in power. (Compare Mark 9:1) It is a communicated glory which comes from the excellent glory. Moreover the testimony of the prophets relates to the manifested glory; they spoke of the kingdom and glory, and the brightness of the transfiguration was a splendid confirmation of their words. We have, says the apostle, the words of the prophets confirmed. Those words proclaimed indeed the glory of the kingdom which was to come, and the judgment of the world, which was to make way for its establishment on earth. This announcement was a light in the darkness of our world, truly a dark place, that had no other light than the testimony which God had given, through the prophets, of that which shall happen to it, and of the future kingdom whose light shall finally dispel the darkness of separation from God in which the world lies. Prophecy was a light that shone during the darkness of the night; but there was another light for those that watched.
For the remnant of the Jews, the Sun of righteousness should rise with healing in His wings; the wicked should be trodden as ashes under the feet of the righteous. The Christian, instructed in his own privileges, knows the Lord in a different way from this, although he believes in those solemn truths. He watches during the night which is already far spent. He sees in his heart, by faith, [See Note #4] the dawn of day, and the rising of the bright star of the morning. He knows the Lord as they know Him who believe in Him before He is manifested, as coming for the pure heavenly joy of His own before the brightness of the day shines forth. They who watch see the dawn of day; they see the morning star. Thus we have our portion in Christ not only in the day, and as the prophets spoke of Him, which all relates to the earth, although the blessing comes from on high; we have the secret of Christ and of our union with Him, and of His coming to receive us to Himself as the morning star, before the day comes. We are His during the night; we shall be with Him in the truth of that heavenly bond which unites us to Him, as set apart for Himself while the world does not see Him. We shall be gathered to Him, before the world sees Him, that we may enjoy Himself, and in order that the world may see us with Him when He appears.
The joy of our portion is, that we shall be with Himself, "for ever with the Lord." Prophecy enlightens the Christian, and separates him from the world, by testimony to its judgment, and the glory of the coming kingdom. The testimony of the Spirit to the assembly does this, by the attraction of Christ Himself, the bright Morning Star our portion while the world is still buried in sleep.
The bright morning star is Christ Himself, when (before the day, which will be produced by His appearing) He is ready to receive the assembly, that she may enter into His own peculiar joy. Thus it is said, "I am the bright and morning star." (Revelation 22:16.) This is what He is for the assembly, as He is the root and offspring of David for Israel. Consequently, as soon as He says " the morning star," the Spirit, who dwells in the assembly and inspires her thoughts, and the bride, the assembly itself which waits for her Lord, say, " Come !" Thus, in Revelation 2:28, the faithful in Thyatira are promised by the Lord that He will give them the morning star, that is to say, joy with Himself in heaven. The kingdom and the power had been already promised them according to Christ's own rights (Revelation 2:26-27); but the assembly's proper portion is Christ Himself. In addition to the declaration of the prophets, with regard to the kingdom, it is thus that the assembly expects Him.
The apostle goes on to warn the faithful, that the prophecies of scripture were not like the utterances of human will, and were not to be interpreted as though each had a separate solution as though every prophecy were sufficient to itself for the explanation of its full meaning. They were all parts of one whole, having one and the same object, even the kingdom of God; and each event was a preliminary step towards this object, and a link in the chain of God's government which led to it, impossible to be explained, unless the aim of the whole were apprehended the revealed aim of the counsels of God in the glory of His Christ. For holy men, moved by the Holy Ghost, pronounced these oracles, one and the same Spirit directing and co-ordaining the whole for the development of the ways of God to the eye of faith, ways which would terminate in the establishment of that kingdom, the glory of which had appeared at the transfiguration.
Thus we have here (Chapter 1) these three things: First, divine power for all that appertains to life and godliness, a declaration of infinite value, the pledge of our true liberty. Divine power acts in us, it gives to us all needed to enable us to walk in the christian life.
Secondly, there is the government of God, in connection with the faithfulness of the believer, in order that a wide and abundant entrance into the everlasting kingdom may be granted us, and that we may not stumble. The great result of this government will be manifested in the establishment of the kingdom, the glory of which was seen on the holy mount by the three apostles.
But, thirdly, for the Christian there was something better than the kingdom, something to which the apostle merely alludes, for it was not the especial subject of the communications of the Holy Ghost to him as it was to the Apostle Paul, namely, Christ taking the assembly to Himself, a point not found either in the promises or the prophecies, but which forms the precious and inestimable joy and hope of the Christian taught of God.
This first Chapter has thus taught us the divine aspect of the christian position, given to the apostle for the instruction, in the last days, of believers from among the circumcision.
Note #1
This passage may be translated "of our God and Saviour Jesus Christ," and perhaps ought to be so rendered since it speaks of the faithfulness of God to His promise. The Epistle to the Hebrews dwells also on the fact that Jesus is Jehovah.
Note #2
In Luke 9 the higher part of the blessing is brought before us. They feared when they entered into thecloud. God had talked with Moses from the cloud face to face, but here they enter into it. The heavenly and eternal character, what is perpetual, is much more brought out in Luke.
Note #3
Compare Luke 12, where the joy within the house is connected with watching; the inheritance with service.
Note #4
This is the construction of the sentence: "We have also the prophetic word confirmed, in giving heed to which ye do well (as to a light shining in a dark place, until the day shall dawn, and the morning star arise, in your hearts."
According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
2Pe 1:1. Through the righteousness of God, and our Saviour Jesus Christ- Through the righteousness of our God and Saviour Jesus Christ-through which, sinful as we are, if we believe, we obtain acceptance with the Father-even through that atonement which our Divine Redeemer has made for the justification of all that yield to be saved by grace. The order of the original words justifies the translation which I have given above. It is observable, that the order in the next verse is different, and determines it to the translation there used.
2Pe 1:2. Through the knowledge of God- By the acknowledgment of God. Doddridge. The word Επιγνωσις, doubtless, sometimes signifies acknowledgment; but as it signifies knowledge in the next verse, and in many other texts of the New Testament, it seems most proper so to understand it here.
2Pe 1:3. According as his divine power- Some would read this verse in a parenthesis, as an incidental thought, and so connect the 2nd and 4th verses. Others would connect this with the foregoing verse;-Grace and peace be multiplied unto you, in or by the knowledge of God, and of Jesus our Lord; according as his divine power hath bestowed upon us all things pertaining, &c. But the salutation being finished in the foregoing verse, the epistle seems to begin here, and the connection to be continued from this to 2Pe 1:5. &c. For there is no reddition till you come to the beginning of 2Pe 1:5. "His divine power having given us all things pertaining to life and godliness, do you therefore, giving all diligence to this very thing, add to your faith virtue." Life and godliness are by an usual figure put for a godly life. God had given them all things pertaining to a godly life: it was not owing to any merit in them, but partly to divine grace: it was the gift of God. Whitby supposes the words to be an hendyades, and understands them of "a glorious and powerful effusion of the Spirit."
2Pe 1:4. Whereby- By means of which; namely, of the illustrious seal of the Spirit set to the declaration of the gospel. By partaking of the divine nature, we are to understand a participation of the divine holiness; or a being holy, as the Lord our God is holy; enjoying such communion with God in his holiness, as, on account of its resemblance of him, derivation from him, tendency towards him, and complacency in him, may be called a divine nature. Thus it will connect with what follows: "That you might be holy as God is holy, having escaped the corruption that is in the world, through lust; that is having renounced, and fled away, with vigour and abhorrence, from all the corrupt principles and practices, which spread and prevail amongthe men of this world, through the power of their depraved inclinations and inordinate affections to carnal things."
2Pe 1:5. And, beside this,- And for this purpose. The apostle's meaning, says Dr. Heylin, in brief is this:-"Whereas God, by giving you the knowledge of Jesus Christ, has given you the means whereby to acquire all the virtues, you must correspond on your part by exerting your utmost endeavours," &c. Faith is the foundation of all religion, and therefore deservedly mentioned first. The word 'Αρετη here translated virtue, is variously interpreted. In some Greek authors, and more especially among the poets, it signifies fortitude, and is often used for military courage; but in prose authors, and particularly among the philosophers, the word signifies virtue, that is, a right moral conduct. As our apostle wrote in a popular stile, in prose, and as a divine moralist, several have been for interpreting the word 'Αρετη here, of virtue in general, or of a wise and Christian conduct; and some have thought that he mentions the first three general duties, of faith, virtue, and knowledge, and afterwards enumeratessuchparticularvirtuesasweremost important in themselves, or nor suited to the state of the persons to whom he was writing. But the apostle seems to have designed an enumeration of several particular virtues; and therefore, as the word 'Αρετη sometimes signifies fortitude, one would so understand it in this verse. In all times and places, persons who would do their duty, have need of fortitude to encounter a variety of difficulties and discouragements: and as it was now a time of persecution, the Christians, to whom St. Peter wrote, had great occasion to add to their faith in the Christian religion,fortitude in the profession of it, that they might not betray the truth, either in their words or actions, but bravely suffer all manner of evils for the sake of Christ, if called thereto. By the word γνωσις, rendered knowledge, the best commentators understand prudence. See 1Pe 3:7. Prudence was proper to go along with fortitude, in order to prevent its degenerating into rashness and folly. Heylin renders it discretion. See Eph 5:15-16; Eph 6:10. &c. Col 4:5 and Parkhurst on the word 'Αρετη .
2Pe 1:6. Temperance- The word εγκρατεια sometimes signifies abstinence from some particular vice, and is used more especially for continence or chastity: but it commonlysignifies abstinence or moderation as to the pleasures and possessions of this life in general; and as there is no restriction of the word in this sense, we may understand it in its most extensive signification. Temperance and prudence are very fit to go hand in hand: the intemperate are commonly, if not always, imprudent. The word 'Υπομονη, which we render patience, signifies bearing the assaults of any evil, more especially of an enemy. In the New Testament it implies a meek and composed enduring of evil, in dependance upon God, and resignation to his will. Ευσεβειαν, godliness, when it is joined with other religious virtues, commonly means a reverence of God, or a fear mixed with love. So it is used 1Ti 6:11 and so it signifies here. This reverence for God is to be manifested and supported by frequent worshipping of him, and such worship produces submission and obedience. Godliness differs from superstition, just as a rational and divine love of a Being of the most perfect moral character, and a fear of offending the most wise and amiable Governor of the world, and most gracious Saviour of mankind, differs from that groundless fear, which arises from supposing that a capricious or weak, a tyrannical or malevolent Being governs the universe; an opinion which leads men to do the most ridiculous things to obtain his favour. Godliness implies our duty more immediately towards God, as temperance and patience denote our duty towards ourselves, and love and charity our duty towards other men. As to the two virtues which are here to join hand in hand, no two things could suit better; for nothing promotes patience under the evils of life, like godliness, or a frequent spiritual worshipping of God, and a steady conviction that perfect wisdom governs the world. See the next note.
2Pe 1:7. And to godliness brotherly-kindness- Or the love of the Christian brotherhood, which is often and earnestly recommended. See 1Pe 1:22. The connection between these two virtues is inseparable, (comp. 1Jn 3:17; 1Jn 4:20-21.) and indeed what can be more properly connected with the love of God, than the love of real Christians, who are formed after the image of that God who made them? He adds, And to the love of Christians,-the love of all mankind. Our first or superlative love is due to God, as the most holy, most amiable, and most beneficent Being. In the next place, we are to love real Christians, as being the most like to God. But there is also a degree of love due to all mankind, as descending all of them from one common Father: having the same human nature, being liable to the same wants and infirmities, and born for the common good. How well may these two virtues go hand in hand, or what more proper to add to the love of the Christian brethren, than the love of all mankind! The apostle begun with faith, as the foundation of all these virtues; and he ends with love, or benevolence, which is the crown or perfection of all. Brekel has attempted to shew, that here is one continued allusion to military affairs: if that be so, we may then consider the apostle as exhorting them, to their faith, or oath of fidelity, to add courage, to courage prudence, and to prudence temperance; that, being continent, sober, and vigilant, they might be always upon their guard against the enemy. To temperance they were to add patience, so as to endure hardship, like good soldiers of Jesus Christ, cheerfully sustaining all the difficulties and fatigues even of a long campaign in this glorious spiritual warfare. Sustine and abstine, "endure and abstain," were the two words under which the ancient philosophers used to comprize all moral virtue. The faithful soldier of Jesus Christ will endure every evil, and every ignominy, rather than betray the truth, act contrary to his conscience, or give up his hope in God his Saviour.
2Pe 1:8. For if these things be in you, and abound, &c.- For your knowledge of our Lord Jesus Christ will not be barren and fruitless, if these virtues take place and improve in you. Heylin. The words make you-neither barren nor fruitless, are, by a meiosis, put for will make you very diligent and fruitful. One grand end of our Christian knowledge andtruth is, that we may be diligent and fruitful, in works of holiness and righteousness. Tit 3:8; Tit 3:14.
2Pe 1:9. And cannot see afar off,- The word Μυωπαζων signifies literally winking, or closing the eyes against the light. The apostle having represented the professed Christian, who is destitute of the graces and virtues of the Christian life, as blind, immediately informs us what sort of blindness that is, and intimates that it is a voluntary blindness. He does not see his way, because he voluntarily shuts his eyes against the light. The Christian religion does so often and so clearly represent the absolute necessity of a holy life unto all that would be saved, and the light of the Holy Spirit is so far given or offered to every man, that whoever can read the scriptures, and does not perceive the nature of the gospel so far, as to press after acceptance with God through Jesus Christ his Son, and holiness of heart and life in consequence thereof, is indeed blind, but wilfully so: blinded by criminal prejudice, by lust, passion, or a love of vice. They must be wilfully blind, who see not that Christianity requires a holy life as necessary to eternal salvation.
2Pe 1:10-11. Wherefore the rather, &c.- The connection seems to be this: "As he who is destitute of the graces and virtues of the Christian life, is voluntarily blind; therefore, my Christian brethren, do you give the more diligence to make your calling and election firm and steadfast, by the exercise and practice of those graces and virtues which I have already enumerated: for, if youperform these things-if you live in the exercise of these graces and virtues, you shall never stumble like the blind man mentioned 2Pe 1:9 but your way shall be made plain, and a wide, smooth, and easy entrance granted you into the everlasting kingdom of our Lord and Saviour Jesus Christ." Those Jews and Gentiles to whom the gospel was preached, were called to come and embrace it; just as all the Roman citizens were called together when it was proposed to levy an army. Then all who were capable of bearing arms were by a public summons called to the standard, and obliged thereupon to appear. Those Jews or Gentiles who under the blessing of God came with well disposed minds, and embraced the gospel, were chosen out from among the rest; and baptism was like the sacramental ormilitaryoathoffidelity;wherebythey obliged themselves to be faithful soldiers under Jesus Christ, the great Captain of their salvation. As they were not in this sense chosen till after they were called, and had embraced that call, it is evident that this text can have no reference to any decrees of God made from all eternity, concerning those particular persons to whom St. Peter is here writing. It is moreover to be observed, that they were not so called or elected; but that if they did not exercise and perform the graces and virtues here recommended, they would stumble and even fall both from their calling and election, or from the happy consequences of both; and if they had so fallen, the fault would have been their own, and not owing to God, nor to any thing in his decrees. Faith was the condition on which they were called into the Christian church, and elected to be of the number of God's people here upon earth. And they were so called and elected, with a view to their obtaining everlasting salvation: for, as Christians, they had all things pertaining to a godly life, and the best advantages for preparing for everlasting life: but the bestowing that life, even upon such as are called and elected, is suspended, upon the condition that they, according to the measure of grace given them, and the opportunities afforded them, do internally and externally exercise these graces and virtues. Otherwise, both their callingand election will prove in vain, and they will finally miss ofa happy immortality. See on 2Pe 1:7.
2Pe 1:12. Wherefore- That is, "Because in this way alone you can have an admittance into Christ's everlasting kingdom." I will not be negligent, by a common figure signifies, "I will make use of the greatest care and diligence." The present truth was, that the practice of the Christian graces and virtues was necessary to make their calling and election firm. They might indeed have said, "We know these things already." St. Peter, therefore, anticipates such an objection, answering it solidly, and by a beautiful gradation declaring that truths, known and firmly believed, should be often called to remembrance, in order to have their proper influences; and that therefore he would put them in remembrance of these things; that he would do it, not once, but always; and that not only during his life, but likewise after his decease; that is, by leaving those two epistles behind him, as their constant monitors. The teachers of the gospel, after St. Peter's example, should often repeat important truths, though well known and firmly believed; that the people may have them continually in remembrance.
2Pe 1:13. Yea, I think it meet- St. Peter accounted it δικαιον, meet, that is, becoming his character and office, as one of the apostles of our Lord Jesus Christ, and proper for them, as professed Christians in such a situation. With great propriety and beauty, he calls his own body a tabernacle: it was not like a house, a firm fixed building, likely to stand for some ages; but a structure comparatively light and weak, and which was shortly to be taken down: like the travelling tents of the wild Arabs, easily set up and easily removed. St. Peter was then in his tabernacle; but he was going to remove; however, as long as he continued in it, he thought it proper to stir up, or rouse his converts; (διεγειρειν .) Christians should be continually excited to look forward to Christ's second coming, and to press on in all Christian experience and holyduties,bywayofpreparation for that day; since, without being frequently put in remembrance, many are apt to be drowsy, or not duly attentive to such important truths. See ch. 2Pe 3:1.
2Pe 1:14. Knowing that shortly I must put off, &c.- Knowing that the laying aside of this my tabernacle approacheth swiftly, in the manner that the Lord Jesus Christ hath made known unto me. Our Lord not only told St. Peter that he was to die a violent death, but also the manner of it: Joh 21:18-19. It is inquired, "How did St. Peter know that he was to die shortly?" Now it is generally agreed, that our Lord, in the place above quoted, foretold him that he was to die a violent death; but because there is no express mention of the exact time, some of the ancients say that St. Peter had about this period a vision, declaring to him that the time was now approaching. Others think that our Lord limited the time so far, as that it was to happen before the destruction of Jerusalem; though St. John was to survive that desolation. St. Peter, therefore, hearing, where he now was, of the calamities coming upon the Jewish nation, and learning from those signs and forerunners, that the destruction of that nation was at hand; he from thence concluded, that the time of his own martyrdom must be very speedily. This may be said with certainty,-that the Lord Jesus had told him that he should die a martyr in his old age; and his being now grown old, might help to determine the time of his martyrdom. But I have no doubt that all these evidences were also accompanied with immediate divine intimations. St. Peter wrote by the infallible inspiration of the Holy Spirit of God.
2Pe 1:15. To have these things always in remembrance.- The things which they were to have always in remembrance, were, the necessity of experiencing and practising the graces and virtues of the Christian life, mentioned 2Pe 1:5. &c. and that if they did so, they should have an abundant entrance into Christ's everlasting kingdom of happiness. More important truths they could not remember; these things St. Peter had preached during his life; and he wrote these two epistles, that the Christians might remember them when he was dead. He thought writing much preferable to oral tradition, for preserving the exact knowledge and remembrance of truths of the last consequence:-and he judged well; for what have we certain from oral tradition? whereas these two epistles of St. Peter's have already continued above 1700 years, and are as able to put us in remembrance of these things, as they were the Christians at that age when they were written, and of all ages since. The note of the Rhemish annotators upon this verse is most curious; for they fancy that St. Peter had intimated to the Christians, "That his care over them should not cease by death; but that by his intercession before God,after his departure, he would do the same thing for them that he had done before in his life by teaching and preaching." Surely it is a sign of a desperate cause, and that men are put to the most wretched shifts to maintain a party or faction, when they make use of such despicable proofs! "I was of opinion, says Dr. Heylin, that probably St. Peter fulfilled this promise, not only by leaving these epistles behind him, but by leaving also some directions with St. Jude, who, in his epistle to the same persons, repeats many things from this, with such a sameness, as I thought difficult to be accounted for any other way, till I saw a more satisfactory solution of the difficulty, in that admirable performance, 'The Use and Intent of Prophesy;' where, in the first dissertation, it is shewn, from some passages quoted from the Apostolical constitutions, that it is highly reasonable to suppose, that the apostles had a meeting upon the extraordinary case of the new false teachers; and that they gave jointly, by common consent and deliberation, precepts proper to the occasion, to be communicated to all churches by their respective apostles and bishops; that accordingly many circular letters were sent for that purpose; and that the second epistle of St. Peter, and St. Jude's epistle, seem to be of this sort, &c."
2Pe 1:16. Cunningly-devised fables,- Sophistical fables. Benson. For there was nothing fabulous, or artfully invented, in the information that we gave you, of the powerful advent of our Lord Jesus Christ; but we ourselves were eye-witnesses of his majesty. Heylin. This epistle of St. Peter was written to support and maintain the hopes and expectations which he had raised by the first; wherein much weight is laid on the expectation of Christ's coming in all his power and glory.
It is very probable, that the distressed Christians conceived at first great hopes from these assurances given them by the apostle; and expected, as it is natural for men in affliction, that every day would bring them deliverance: but when one year after another passed, and no deliverance came; when the scorners began to ridicule their hopes, and asked in mockery, Where is the promise of his coming? (ch. 2Pe 3:3-4.) the hearts of many grew sick; and their hopes, deferred, instead of being any comfort or support to them, became an additional grief, lest they had believed in vain. Many of them, worn out with distress and persecution, began to give way, and willingly listened to the corrupt teachers, who instructed them to keep fair with the world, and to keep their faith to themselves; by means of which wicked doctrine, they were led away, fell from their steadfastness, and denied the Lord who bought them.
2Pe 1:19. We have also a more sure word of prophesy;- It would swell this note into a very considerable treatise, if we were to give the numerous interpretations and different opinions on this much-controverted passage. We shall therefore content ourselves with three solutions; referring those who desire to enter more deeply into the subject, to the larger discussions of Sherlock, &c. I. By the word of prophesy, says Benson, I understand the same thing with what is called, 2Pe 1:20, a prophesy of scripture; that is, those predictions, whether in the Old Testament or New, in which was foretold the power of Christ, and especially his second and glorious appearance; and I apprehend with OEcumenius, that St. Peter first mentions Christ's transfiguration, as an emblem of his coming in power and glory, and then says, Hereby we have the word of prophesy rendered more firm; or in other words, "The prophesy of Christ's coming in power and glory, is confirmed by his transfiguration, and the voice from heaven in his favour." Accordingly, the Vulgate hath rendered the passage, And we have the prophetical word more sure. Now, according to this interpretation, here is no such thing intimated, as that prophesy is a stronger argument than miracles (according to the assertion of a writer, who has taken great pains to shew the absurdity of that argument.) Here is no preference of the one to the other, nor any comparison between them, but a very reasonable assertion; namely, that the one is confirmed by the other. II. Mr. Markland, as we learn from Bowyer's Conjectures, would at the end of the former verse place only a colon: that the beginning of this verse may connect with it, and so lead to the true and obvious sense of a passage which of late (says he,) has exercised in vain the pens of many learned writers: namely, This voice saying, This is my beloved Son, in whom I am well pleased, (taken from Isa 42:1.) we heard in the mount: and we have by that means prophesy, or the words of the prophet; more fully confirmed. Which words, how clear soever a prediction of Christ, were more determinately declared so, when we heard them applied to him by a voice from heaven. The expression in both parts of the sentence is confirmed by the best writers; and the passage of Isaiah is referred to in the margin of some Bibles on Mat 3:17; Mat 17:5 where the same words occur. But the reference being omitted here, the sense has been overlooked. III. Some, says Dr. Doddridge, are of opinion, that the apostle intended no comparison in this place; but that the comparative is used for the positive, or superlative, as is frequent in the New Testament; so that it only signifies a very sure prophetical word. As I must confess myself, says Parkhurst, to be, after attentive consideration, most inclined to this interpretation, I shall beg leave to support it by the remarks of Wolfius: "For my part, observes that learned writer, I am best pleased with those, who think that the word of the prophets, that is, of the writers of the Old Testament, (comp. 2Pe 1:20-21.) is here called firm, or very firm, without respect to that divine voice mentioned 2Pe 1:17-18." For St. Peter in this passage is displaying the supports of the apostles in preaching of Christ as our Lord: these supports or arguments are three. The first is, that they saw the majesty of Christ; the second, that they heard the divine testimony from heaven; the third, that they read the prophetic predictions concerning him; predictions above all exception, and of the firmest or surest kind. That the apostle is heaping up arguments of the same sort, is evident from the expression, Και εχομεν, we have also or moreover: but if he had designed to call this last more firm, in respect to the voice of God which they had heard, he would, I believe, have written εχομεν δε . The apostle does not advance these things, that they to whom he was writing might understand on what proofs or supports they themselves ought to rest; but he is recounting by what arguments the apostles were convinced of the truth of their own preaching; and on this footing the divine voice heard from heaven certainly had the same credit with themselves as the predictions of the prophets: and that the apostle is here speaking of himself and the rest of the apostles, appears also from hence, that at the end of this verse he turns his discourse to those to whom he was writing; To which [word of prophesy] ye do well to attend, as unto a light, &c. Bishop Chandler supposes, that prophesy is called a light shining in a dark place, because it grows gradually brighter as it approaches nearer and nearer to its accomplishment. To the word of prophesy, and especially to the predictions concerning Christ's second coming, they were all to attend. Even common Christians were to read the scripture, and it would be as a lamp to them shiningin a dark place. The light of revelation, even the marvellous light of the gospel, is no more than a lamp or candle in the night, compared with that brightness ushered in by the dawn of the day, or the rising of the sun in all its splendor. We are therefore to attend to the scriptures only till the day dawn, and the sun arise in our own hearts; that is, till the morning of the great day dawn, and Jesus Christ, the Day-star, or the Sun of righteousness, shall arise in all his glory, and give us perfect light, and perfect knowledge. See 1Co 13:9; 1Co 13:13.
2Pe 1:20. Knowing this first,- The apostle here assigns an important reason why they were to attend to the word of prophesy as long as they lived; namely, because it was not of human device, but of divine original. Dr. Mill has in few words given the sense of this place: "In writing this, the prophet did not interpret or explain his own mind, but the mind and will of the Holy Spirit with which he was inspired." This interpretation is agreeable to the usual sense of the word επιλυσις, and is greatly confirmed by the next verse; where it is said, that holy men of God (prophets or men inspired by him,) spake as they were moved by the Holy Ghost.
Inferences.-It is honour enough for gospel-ministers to be, what the apostles counted themselves, the servants of Jesus Christ; and they, who are truly such, cannot but heartily wish, that grace and peace, inclusive of every blessing, may be multiplied to all that have obtained like precious faith with themselves, through the infinite merit of the righteousness of God their Saviour, and through the knowledge of him who has called them by the gospel to a glorious inheritance, and to a free and holy profession of their faith and hope, till, if faithful, they enter with triumph into his everlasting kingdom. How precious are the promises, by which believers are made partakers of a divine nature, in a holy conformity to God, and departure from all the wickedness of this world, which proceeds from the corruption of men's own hearts! But O, of how great concern is it, to give all diligence, by divine assistance, to add to our faith every Christian grace and lively exercise of it! This will make and prove us to be active believers, whose knowledge of our Lord and Saviour is not a lifeless notion, but will produce substantial and assuring evidences of the divine grace from whence it flows, and will, if persevered in, be the infallible means of preserving us from apostacy and falling short of heaven. But he who is destitute of these things, apostatizing from his God, is wandering in the dark, and has forgotten that he was purged from his old sins. What need therefore have believers themselves of being often put in mind of these important things, though they already know them! And what care should Christ's ministering servants take to repeat them on all occasions, that their dear flocks may remember and practise them when they are dead, and gone to heaven; especially considering, that their souls must soon depart from their bodies, which are the frail tabernacles of their present abode! And with what confidence may they recommend and inculcate such things as are founded on the testimony of God himself by his apostles and holy prophets, relating to Christ, whom he declared, with an audible voice from the excellent glory on the mount, to be his beloved Son, in whom he is well pleased; and relating to the divine majesty and power with which he will gloriously appear at his coming to judge the world! These are not cunningly-devised fables, but unquestionable truths, as contained in the infallible word of God, which was written not according to the private will and fancy of men, but by the inspiration of his Spirit; and ought to be attended to as a light, which he has given us to guide us through all our darkness in this world, till, by the rising of the Sun of righteousness upon our souls, we arrive at the unclouded light and glory of the world to come, O may the blessed Author of the holy scriptures lead us into the knowledge of his mind and will in them, and make us wise to our own salvation!
REFLECTIONS.-1st, The apostle, being about to finish his glorious course, addresses his last epistle to his Hebrew brethren, as well as to those Gentile Christians who were among them. We have,
1. The writer: Simon Peter, a servant and an apostle of Jesus Christ. In the dignity to which he was advanced, he did not forget, that his office was not so much to rule, as to serve the meanest member of Christ's church.
2. The persons to whom the epistle is addressed,-to them that have obtained like precious faith with us, and feel themselves interested in the same glorious salvation, through the righteousness of God, or of our God and Saviour Jesus Christ,-his righteous obedience unto the death of the cross, which is the sole meritorious cause of every blessing that we can receive, in time or eternity. Note; Divine faith may well be called precious, seeing that the effects of it are so unspeakably glorious.
3. His apostolical benediction, Grace and peace, with all the blessings of the everlasting gospel, be multiplied unto you, in more abundant manifestations and deeper inward experience of them, through the knowledge of God, as your covenant and reconciled God, and of Jesus our Lord, in all the blessed offices and relations which he bears toward his faithful people.
4. The ground on which he built his confidence that his prayers for them would be heard and answered. According as his divine power hath given unto us freely all things that pertain unto life and godliness, bestowing every blessing and means of grace which can conduce to the furtherance of the divine life in our souls, through the knowledge of him that hath called us to glory and virtue; our acquaintance with Jesus, and acknowledgment of him as the only Saviour of souls, being sufficient, if duly improved, to engage us in the pursuit of glory as our end, and with fortitude unshaken to walk in all his holy ways. Whereby, even through the grace of these Divine Persons, and especially by the seal of the Holy Spirit, are given unto us exceeding great and precious promises, above all our conceptions, as well as all our deserts; that by these ye might be partakers of the divine nature, by the gospel word, and the great and precious promises therein revealed; wherein beholding as in a glass the glory of God in the face of Jesus Christ, you are transformed into the same image, formed anew after the divine likeness in righteousness and true holiness; having escaped the corruption that is in the world through lust, flying from out of the world which lieth in wickedness, as from a city infected with the plague, and renouncing all the corrupt principles and practices, which, through the carnal concupiscence that reigns in every unrenewed heart, defiled in time past your whole body, soul, and spirit. Note; (1.) All that is good in us, comes from the divine power and grace. (2.) The knowledge of God, as he is revealed to us in the gospel of his dear Son, is the grand means of engaging our hearts towards him. (3.) Exceeding great indeed and precious are those promises, that reach to the deeper state of human guilt and misery, and extend to an eternity of glory in the highest, in behalf of all the faithful. (4.) They who, by the transforming vision of God in the gospel, are truly made partakers of the divine nature, will shew it by their deadness to the world, and the subdual of every sensual appetite.
2nd, Because they had already received so much from God, they were bound to make their profiting appear. We have,
1. A golden chain of graces, which we are called to put on. And beside this, or for this cause, seeing that you are partakers of the divine nature, giving all diligence to increase with the increase of God, add to your faith virtue, courage, and boldness in the profession of the gospel; and to virtue knowledge, prudently considering the company, place, and time, when your courage in vindicating the cause of Christ may be most successfully exerted; and to knowledge temperance, keeping your passions and appetites under strict government, and using all the creatures with a holy moderation; and to temperance patience under every provocation, bearing with the injuries, reproaches, and perverseness of others, and meekly submissive under every affliction; and to patience godliness, exercising yourselves in every act of devotion and means of grace, from a principle of love to God, and desire of nearer communion with him; and to godliness brotherly kindness, feeling the tenderest sympathy and compassion towards your fellow-Christians, and ready to every good word and work that may be helpful to them; and to brotherly kindness charity, having your hearts enlarged to all mankind, with universal benevolence to every human creature, and a desire to promote their temporal, spiritual, and eternal welfare, not excluding even your greatest and most inveterate enemies.
2. These graces will adorn our profession, as the want of them must necessarily prove us destitute of true Christianity. For if these things be in you and abound, in lively exercise, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ; but as trees of righteousness, the planting of the Lord, you will be full of life, sap, and fruitfulness, which redounds to his glory. While he that lacketh these things, is blind, whatever pretences to wisdom he may make; and cannot see afar off, at best has but a glimmering and notional apprehension of divine truth, being a stranger to that realizing faith which brings near the distant objects of an eternal world; and hath forgotten that he was purged from his old sins, unfaithful to the grace which he once possessed, and negligent in his application to that Blood which alone can cleanse him from his iniquities.
3. He exhorts all believers to diligence in the Christian course. Wherefore the rather, brethren, considering how many have a name to live who are really dead in trespasses, give diligence to make your calling and election sure, in the lively use of every means of grace, and in the practice of all holy conversation; for, if ye do these things, and perseveringly live in the exercise of the graces above-mentioned, ye shall never fall from Christ and grace, or perish with the world: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ; when at the last, triumphant over death and the grave, you shall be admitted into all the glories of the eternal world, and so shall be for ever with the Lord. Note; They shall shortly enter an eternal world of glory, who now perseveringly walk under the influences of a Saviour's grace.
3rdly, The apostle appears careful to discharge his own solemn trust towards them. Wherefore I will not be negligent to put you always in remembrance of these things, as matters of the last importance, though ye know them in a good measure; and be established in the present truth, fully satisfied in general of the necessity of holiness, in order to an entrance into the kingdom of heaven. Yea, I think it meet, as long as I am in this tabernacle of clay, to stir you up by putting you in remembrance, that your hearts may be suitably affected, and your practice correspondent with your Christian principles. And hereunto I give the greater diligence, knowing that shortly I must put off this my tabernacle of the body, which will be soon silent in the dust, even as our Lord Jesus Christ hath shewed me. Moreover, I will endeavour, both by my labours among you, and by these epistles, which when I am dead will yet speak, that ye may be able, after my decease, to have these things always in remembrance. Note; (1.) Even the truths that we know, we need be often reminded of, and urged to shew their influence on our conduct. (2.) A minister's work is never done till he closes his eyes: his death-bed must be his farewel sermon. (3.) We live in houses of clay, whose foundation is in the dust; but, blessed be God, we need not regret the dissolution of this wretched tabernacle, when we are to exchange it for a mansion of glory.
4thly, We have a reason given for the importunity and seriousness with which he pressed the foregoing exhortations. For we have not followed cunningly devised fables, like the Gentile legends or Jewish traditions, when we made known unto you the power and coming of our Lord Jesus Christ, at the last great day of his appearing and glory, to judge the assembled world. But,
1. We were eye-witnesses of his majesty, on the mount of transfiguration, and attest that of which we have had the fullest demonstration; not only seeing his transfigured body shining in all the brightness of the meridian sun, but hearing the voice of God. For he there received from God the Father honour and glory, who bore the fullest testimony to the transcendent dignity of his divine character as his Son Messiah, when there came such a voice to him from the excellent glory, the bright cloud which overshadowed him, the symbol of the divine Presence, saying, This is my beloved Son, in whom I am well pleased, in his person, offices, and all his undertakings. And this voice, which came from heaven, we heard distinctly and clearly, when we were with him in the holy mount. So that they could not be mistaken themselves in the things which they testified.
2. We have also a more sure word of prophecy, wherein a more direct attestation is borne to the power and coming of Jesus to judgment, than might be inferred from what we saw and heard. Or, We have a most sure word of prophecy, wherein this second appearing of the Lord to judgment is most expressly and repeatedly affirmed; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, (and a dark world indeed would this be without the word of God,) until the day, the great and expected day of our final redemption, dawn, and the day-star arise in your hearts, to shine thenceforward with unclouded lustre on his faithful saints, when the Lord shall be their ever-lasting light, and their God their glory. Knowing this first, that, till the day of Christ appears, we may surely depend upon his prophetic word as our guide; for no prophecy of the scripture is of any private interpretation, is of human invention or composition, but of celestial origin: for the prophecy came not in old time by the will of man; but holy men of God, whom he had sanctified to be instruments in his hands to deliver his messages, spake as they were moved by the Holy Ghost, directing and dictating both the matter and expression. Note; (1.) The scriptures alone are our guide to glory. All our wisdom is comparatively ignorance, and our light darkness, without a divine revelation. (2.) The more diligently we take heed to the word of God, read, mark, learn, and inwardly digest it, the more surely shall we walk in holiness and happiness. (3.) The scriptures carry their own divine authority along with them, and, through the energy of that Spirit who indited them, impress a full conviction of their truth on the consciences of the sincere. (4.) Though the Bible was written by men, we must say, as of the tables which Moses hewed, that the writing was of God. They were but organs and instruments, and did not themselves often comprehend the full meaning of what they delivered. With what sacred reverence and awe then should we open that holy book, where God himself is heard still speaking!
