2 Peter 1 commentary

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.

We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine; and especially in the truth necessary for us to know in our day, what belongs to our peace, and what is opposed in our time. The body is but a tabernacle, or tent, of the soul. It is a mean and movable dwelling. The nearness of death makes the apostle diligent in the business of life. Nothing can so give composure in the prospect, or in the hour, of death, as to know that we have faithfully and simply followed the Lord Jesus, and sought his glory. Those who fear the Lord, talk of his loving-kindness. This is the way to spread the knowledge of the Lord; and by the written word, they are enabled to do this.

The gospel is no weak thing, but comes in power, Ro 1:16. The law sets before us our wretched state by sin, but there it leaves us. It discovers our disease, but does not make known the cure. It is the sight of Jesus crucified, in the gospel, that heals the soul. Try to dissuade the covetous worlding from his greediness, one ounce of gold weighs down all reasons. Offer to stay a furious man from anger by arguments, he has not patience to hear them. Try to detain the licentious, one smile is stronger with him than all reason. But come with the gospel, and urge them with the precious blood of Jesus Christ, shed to save their souls from hell, and to satisfy for their sins, and this is that powerful pleading which makes good men confess that their hearts burn within them, and bad men, even an Agrippa, to say they are almost persuaded to be Christians, Ac 26:28. God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. The truth and reality of the gospel also are foretold by the prophets and penmen of the Old Testament, who spake and wrote under influence, and according to the direction of the Spirit of God. How firm and sure should our faith be, who have such a firm and sure word to rest upon! When the light of the Scripture is darted into the blind mind and dark understanding, by the Holy Spirit of God, it is like the day-break that advances, and diffuses itself through the whole soul, till it makes perfect day. As the Scripture is the revelation of the mind and will of God, every man ought to search it, to understand the sense and meaning. The Christian knows that book to be the word of God, in which he tastes a sweetness, and feels a power, and sees a glory, truly divine. And the prophecies already fulfilled in the person and salvation of Christ, and in the great concerns of the church and the world, form an unanswerable proof of the truth of Christianity. The Holy Ghost inspired holy men to speak and write. He so assisted and directed them in delivering what they had received from him, that they clearly expressed what they made known. So that the Scriptures are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and all the propriety of the words and expressions, come from God. Mix faith with what you find in the Scriptures, and esteem and reverence the Bible as a book written by holy men, taught by the Holy Ghost.

1. Simon Peter. Prayer takes the first place at the beginning of this Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude, lest they should forget what great benefits they had already received from God's hand. Why he called himself the servant and an apostle of Jesus Christ, we have elsewhere stated, even because no one is to be heard in the Church, except he speaks as from the mouth of Christ. But the word servant has a more general meaning, because it includes all the ministers of Christ, who sustain any public office in the Church. There was in the apostleship a higher rank of honor. He then intimates, that he was not one from the rank of ministers, but was made by the Lord an apostle, and therefore superior to them. Simeon, and not Simon, is the name as here given, though a few copies and the Vulg. have Simon. His name is given both ways elsewhere; see Luke 5:8, and Acts 15:14. Why he called himself Peter in the first Epistle, and Simeon Peter here, does not appear. — Ed.

Like precious faith. This is a commendation of the grace which God had indiscriminately shewed to all his elect people; for it was no common gift, that they had all been called to one and the same faith, since faith is the special and chief good of man. But he calls it like or equally precious, not that it is equal in all, but because all possess by faith the same Christ with his righteousness, and the same salvation. Though then the measure is different, that does not prevent the knowledge of God from being common to all, and the fruit which proceeds from it. Thus we have a real fellowship of faith with Peter and the Apostles.

He adds, through the righteousness of God, in order that they might know that they did not obtain faith through their own efforts or strength, but through God's favor alone. For these things stand opposed the one to the other, the righteousness of God (in the sense in which it is taken here) and the merit of man. For the efficient cause of faith is called God's righteousness for this reason, because no one is capable of conferring it on himself. So the righteousness that is to be understood, is not that which remains in God, but that which he imparts to men, as in Romans 3:22. Besides, he ascribes this righteousness in common to God and to Christ, because it flows from God, and through Christ it flows down to us. It has been maintained by many, that the rendering of these words ought to be, “of our God and Savior Jesus Christ,” In this case the ἐν before “righteousness” would be rendered “in;” for it is more suitable to say that faith is in than through the righteousness of Christ. Christ is thus called here God as well as Savior; and so he is called “our Lord and Savior Jesus Christ” in chapter 3:18, the article being used in the same manner. — Ed.

2. Grace and peace. By grace is designated God’s paternal favor towards us. We have indeed been once for all reconciled to God by the death of Christ, and by faith we come to the possession of this so great a benefit; but as we perceive the grace of God according to the measure of our faith, it is said to increase according to our perception when it becomes more fully known to us.

Peace is added; for as the beginning of our happiness is when God receives us into favor; so the more he confirms his love in our hearts, the richer blessing he confers on us, so that we become happy and prosperous in all things,

Through the knowledge, literally, in the knowledge; but the preposition ἐν often means “through” or “with:” yet both senses may suit the context. I am, however, more disposed to adopt the former. For the more any one advances in the knowledge of God, every kind of blessing increases also equally with the sense of divine love. Whosoever then aspires to the full fruition of the blessed life which is mentioned by Peter, must remember to observe the right way. He connects together at the same time the knowledge of God and of Christ; because God cannot be rightly known except in Christ, according to that saying,

“No one knoweth the Father but the Son, and he to whom the Son will reveal him.” (Matthew 11:27)

3. According as his divine power. He refers to the infinite goodness of God which they had already experienced, that they might more fully understand it for the future. For he continues the course of his benevolence perpetually to the end, except when we ourselves break it off by our unbelief; for he possesses exhaustless power and an equal will to do good. Hence the Apostle justly animates the faithful to entertain good hope by the consideration of the former benefits of God. The connection here is variously regarded. Our version and Calvin seem to connect this verse with the foregoing, in this sense, that the Apostle prays for the increase of grace and peace from the consideration of what God had already done, or in conformity with his previous benefits. Others, perhaps more correctly, view this verse as connected with the 5th, and render ὡς, “Since,” and the beginning of the 5th verse, “Do ye also for this reason, giving all diligence, add,” etc.; that is, “Since God has done so great things for you, ye also for this reason ought to be diligent in adding to your faith virtue, etc.” But ὡς and καὶ may be rendered as and so. See Acts 7:51. “As his divine power... so for this reason, giving all diligence, add,” etc. — Ed. For the same purpose is the amplification which he makes; for he might have spoken more simply, “As he has freely given us all things.” But by mentioning “divine power,” he rises higher, that is, that God has copiously unfolded the immense resources of his power. But the latter clause may be referred to Christ as well as to the Father, but both are suitable. It may however be more fitly applied to Christ, as though he had said, that the grace which is conveyed to us by him, is an evidence of divinity, because it could not have done by humanity.

That pertain to life and godliness, or, as to life and godliness. Some think that the present life is meant here, as godliness follows as the more excellent gift; as though by those two words Peter intended to prove how beneficent and bountiful God is towards the faithful, that he brought them to light, that he supplies them with all things necessary for the preservation of an earthly life, and that he has also renewed them to a spiritual life by adorning them with godliness. But this distinction is foreign to the mind of Peter, for as soon as he mentioned life, he immediately added godliness, which is as it were its soul; for God then truly gives us life, when he renews us unto the obedience of righteousness. So Peter does not speak here of the natural gifts of God, but only mentions those things which he confers peculiarly on his own elect above the common order of nature. The order is according to what is common in Scripture; the chief thing is mentioned first, and then that which leads to it. — Ed.

That we are born men, that we are endued with reason and knowledge, that our life is supplied with necessary support, — all this is indeed from God. As however men, being perverted in their minds and ungrateful, do not regard these various things, which are called the gifts of nature, among God's benefits, the common condition of human life is not here referred to, but the peculiar endowments of the new and Spiritual life, which derive their origin from the kingdom of Christ. But since everything necessary for godliness and salvation is to be deemed among the supernatural gifts of God, let men learn to arrogate nothing to themselves, but humbly ask of God whatever they see they are wanting in, and to ascribe to him whatever good they may have. For Peter here, by attributing the whole of godliness, and all helps to salvation, to the divine power of Christ, takes them away from the common nature of men, so that he leaves to us not even the least particle of any virtue or merit.

Through the knowledge of him. He now describes the manner in which God makes us partakers of so great blessings, even by making himself known to us by the gospel. For the knowledge of God is the beginning of life and the first entrance into godliness. In short, spiritual gifts cannot be given for salvation, until, being illuminated by the doctrine of the gospel, we are led to know God. But he makes God the author of this knowledge, because we never go to him except when called. Hence the effectual cause of faith is not the perspicacity of our mind, but the calling of God. And he speaks not of the outward calling only, which is in itself ineffectual; but of the inward calling, effected by the hidden power of the Spirit when God not only sounds in our ears by the voice of man, but draws inwardly our hearts to himself by his own Spirit.

To glory and virtue, or, by his own glory and power. Some copies have ἰδία δόξὟ, “by his own glory," and it is so rendered by the old interpreter; and this reading I prefer, because the sentence seems thus to flow better For it was Peter's object expressly to ascribe the whole praise of our salvation to God, so that we may know that we owe every thing to him. And this is more clearly expressed by these words, — that he has called us by his own glory and power. However, the other reading, though more obscure, tends to the same thing; for he teaches us, that we are covered with shame, and are wholly vicious, until God clothes us with glory and adorns us with virtue. He further intimates, that the effect of calling in the elect, is to restore to them the glorious image of God, and to renew them in holiness and righteousness.

4. Whereby are given to us. It is doubtful whether he refers only to glory and power, or to the preceding things also. The whole difficulty arises from this, — that what is here said is not suitable to the glory and virtue which God confers on us; but if we read, “by his own glory and power,” there will be no ambiguity nor perplexity. For what things have been promised to us by God, ought to be properly and justly deemed to be the effects of his power and glory. The received text no doubt contains the true rending. The word ἀρετὴ never means “power” either in the classics, or in the Sept., or in the New Testament. Beza and also Schleusner, regard διὰ as expressing the final cause, to; it is also used in the sense of “for the sake of,” or, “on account of.” “Glory and virtue” are in a similar order as the previous words, “life and godliness,” and also in the same order with the concluding words of the next verse, “partakers of the divine nature,” and “escaping the corruptions of the world.” So that there is a correspondence as to the order of the words throughout the whole passage.

With respect to δι ᾿ ὦν, the rendering may be, “for the sake of which,” that is, for the purpose of leading us to “glory and virtue,”“ many and precious promises have been given; and then the conclusion of the verse states the object in other words, that we might by these promises become partakers of the divine nature, having escaped the pollutions of the world. Escaping the corruption of the world is “godliness,” is “virtue;” and partaking of the divine nature is “life,” is “glory.” This complete correspondence confirms the meaning which Beza and our version give to the preposition διὰ at the end of the third verse. — Ed.

At the same time the copies vary here also; for some have δι ᾿ ὃν, “on account of whom;” so the reference may be to Christ. Whichsoever of the two readings you choose, still the meaning will be, that first the promises of God ought to be most highly valued; and, secondly, that they are gratuitous, because they are offered to us as gifts. And he then shews the excellency of the promises, that they make us partakers of the divine nature, than which nothing can be conceived better.

For we must consider from whence it is that God raises us up to such a height of honor. We know how abject is the condition of our nature; that God, then, should make himself ours, so that all his things should in a manner become our things, the greatness of his grace cannot be sufficiently conceived by our minds. Therefore this consideration alone ought to be abundantly sufficient to make us to renounce the world and to carry us aloft to heaven. Let us then mark, that the end of the gospel is, to render us eventually conformable to God, and, if we may so speak, to deify us.

But the word nature is not here essence but quality. The Manicheans formerly dreamt that we are a part of God, and that, after having run the race of life we shall at length revert to our original. There are also at this day fanatics who imagine that we thus pass over into the nature of God, so that his swallows up our nature. Thus they explain what Paul says, that God will be all in all (1 Corinthians 15:28,) and in the same sense they take this passage. But such a delirium as this never entered the minds of the holy Apostles; they only intended to say that when divested of all the vices of the flesh, we shall be partakers of divine and blessed immortality and glory, so as to be as it were one with God as far as our capacities will allow.

This doctrine was not altogether unknown to Plato, who everywhere defines the chief good of man to be an entire conformity to God; but as he was involved in the mists of errors, he afterwards glided off to his own inventions. But we, disregarding empty speculations, ought to be satisfied with this one thing, — that the image of God in holiness and righteousness is restored to us for this end, that we may at length be partakers of eternal life and glory as far as it will be necessary for our complete felicity.

Having escaped We have already explained that the design of the Apostle was, to set before us the dignity of the glory of heaven, to which God invites us, and thus to draw us away from the vanity of this world. Moreover, he sets the corruption of the world in opposition to the divine nature; but he shews that this corruption is not in the elements which surround us, but in our heart, because there vicious and depraved affections prevail, the fountain and root of which he points out by the word lust. Corruption, then, is thus placed in the world, that we may know that the world is in us.

2 Peter 1:5-9

5. And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;

5. Atque in hoc ipsum omne studium applicantes, subministrate in fide vestra virtutem, in virtute autem scientiam;

6. And to knowledge temperance; and to temperance patience; and to patience godliness;

6. In scientia verae temperantiam, in temperantia autem patientiam, in patientia verò pietatem,

7. And to godliness brotherly kindness; and to brotherly kindness charity.

7. In pietate autem fraternum amorem, in fraterno verò amore charitatem.

8. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.

8. Haec enim si vobis adsint, et abunde, suppetant, non otiosos neque infructuosos constituent vos in cognitione Domini nostri Jesu Christi.

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.

9. Cui enim Haec non adsunt, caecus est, manu palpans, purgationis oblitus veterum delictorum.

5 And besides this. As it is a work arduous and of immense labor, to put off the corruption which is in us, he bids us to strive and make every effort for this purpose. He intimates that no place is to be given in this case to sloth, and that we ought to obey God calling us, not slowly or carelessly, but that there is need of alacrity; as though he had said, “Put forth every effort, and make your exertions manifest to all.” — For this is what the participle he uses imports.

Add to your faith virtue, or, Supply to your faith virtue. He shews for what purpose the faithful were to strive, that is, that they might have faith adorned with good morals, wisdom, patience, and love. Then he intimates that faith ought not to be naked or empty, but that these are its inseparable companions. To supply to faith, is to add to faith. There is not here, however, properly a gradation as to the sense, though it appears as to the words; for love does not in order follow patience, nor does it proceed from it. Therefore the passage is to be thus simply explained, “Strive that virtue, prudence, temperance, and the things which follow, may be added to your faith.” Some, like Bishop Warburton, have very ingeniously attempted to shew that there is here a regular order and gradation; but it is not the order of cause and effect. Different things are mentioned, and what is added, has in some way or another a connection with the previous word. To faith add virtue or moral conduct; that virtue may be rightly formed, add knowledge; that knowledge may be gained, add temperance; that temperance may continue, add patience or perseverance; that perseverance may be retained, add godliness or piety, that is, prayer to God; that godliness may not be alone, add brotherly-kindness; and that brotherly kindness may he enlarged, add love to all mankind. The word added has a connection with the immediately previous word, as the way, means, or an addition. — Ed.

I take virtue to mean a life honest and rightly formed; for it is not here ἐνέργεια, energy or courage, but ἀρετὴ, virtue, moral goodness. Knowledge is what is necessary for acting prudently; for after having put down a general term, he mentions some of the principal endowments of a Christian. Brotherly-kindness, φιλαδελφία, is mutual affection among the children of God. Love extends wider, because it embraces all mankind.

It may, however, be here asked, whether Peter, by assigning to us the work of supplying or adding virtue, thus far extolled the strength and power of free-will? They who seek to establish free-will in man, indeed concede to God the first place, that is, that he begins to act or work in us; but they imagine that we at the same time co-operate, and that it is thus owing to us that the movements of God are not rendered void and inefficacious. But the perpetual doctrine of Scripture is opposed to this delirious notion: for it plainly testifies, that right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God. Besides, it expressly declares that wisdom, love, patience, are the gifts of God and the Spirit. When, therefore, the Apostle requires these things, he by no means asserts that they are in our power, but only shews what we ought to have, and what ought to be done. And as to the godly, when conscious of their own infirmity, they find themselves deficient in their duty, nothing remains for them but to flee to God for aid and help. The question of free-will does not properly belong to this passage; for the Apostle writes, not to those in their natural state, but to those whom he considered to be new creatures. The question of free-will ought to be confined to conversion, and not extended to the state of those who have been converted. The tenth article of the Church of England nearly meets the question, yet not wholly: it ascribes the will to turn most distinctly to God, and says that man cannot turn himself; but it does not expressly say whether man can resist the good-will given him, which is the very gist of the question. But it says further, that the grace of God by Christ “worketh with us when we have that good-will,” which seems certainly to imply, that the good-will first given is made thereby effectual. If there be, then, a cooperation, (as no doubt there is,) it is the cooperation, according to this Article, of the good-will first given, and not of anything in man by nature. — Ed.

8. For if these things be in you. Then, he says, you will at length prove that Christ is really known by you, if ye be endued with virtue, temperance, and the other endowments. For the knowledge of Christ is an efficacious thing and a living root, which brings forth fruit. For by saying that these things would make them neither barren nor unfruitful, he shews that all those glory, in vain and falsely, that they have the knowledge of Christ, who boast of it without love, patience, and the like gifts, as Paul also says in Ephesians 4:20,

“Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus, that ye put off the old man,” etc.

For he means that those who possess Christ without newness of life, have never been rightly taught his doctrine.

But he would not have the faithful to be only taught patience, godliness, temperance, love; but he requires a continual progress to be made as to these endowments, and that justly, for we are as yet far off from the goal. We ought, therefore, always to make advances, so that God’s gifts may continually increase in us.

9. But he that lacketh these things. He now expresses more clearly that they who profess a naked faith are wholly without any true knowledge. He then says that they go astray like the blind in darkness, because they do not see the right way which is shewn to us by the light of the gospel. “He is blind, (manu palpans) stroking with the hand,” is Calvin's; the Vulgate is manu tentans, “feeling with the hand:” but the original word means, “closing the eyes,” according to the Greek grammarians, Hesychius and Suidas: “He is blind, closing his eyes.” — Ed. This he also confirms by adding this reason, because such have forgotten that through the benefit of Christ they had been cleansed from sin, and yet this is the beginning of our Christianity. It then follows, that those who do not strive for a pure and holy life, do not understand even the first rudiments of faith.

But Peter takes this for granted, that they who were still rolling in the filth of the flesh had forgotten their own purgation. For the blood of Christ has not become a washing bath to us, that it may be fouled by our filth. He, therefore, calls them old sins, by which he means, that our life ought to be otherwise formed, because we have been cleansed from our sins; not that any one can be pure from every sin while he lives in this world, or that the cleansing we obtain through Christ consists of pardon only, but that we ought to differ from the unbelieving, as God has separated us for himself. Though, then, we daily sin, and God daily forgives us, and the blood of Christ cleanses us from our sins, yet sin ought not to rule in us, but the sanctification of the Spirit ought to prevail in us; for so Paul teaches us in 1 Corinthians 6:11, “And such were some of you; but ye are washed,” etc.

2 Peter 1:10-15

10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

10. Quamobrem magis, fratres, studete firmam vestram vocationem et electionem facere: Haec enim si feceritis, non cadetis unquam:

11. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

11. Sic enim abundè subministrabitur vobis ingressus in regnum eternum Domini nostri et Servatoris Jesu Christi.

12. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

12. Itaque non negligam semper de iis commonefacere, etiamsi noveritis, et confirmati sitis in praesenti veritate.

13. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

13. Justum autem arbitror, quandiu sum in hoc tabernaculo, vos admonitione;

l4. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.

14. Quum sciam brevi me depositurum hoc tabernaculum, quemadmodum et Dominus Jesus manifestavit mihi.

15. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

15. Dabo autem operam, ut etiam semper post meum discessum possitis horum habere memoriam.

10. Wherefore the rather, brethren, give diligence. He draws this conclusion, that it is one proof that we have been really elected, and not in vain called by the Lord, if a good conscience and integrity of life correspond with our profession of faith. And he infers, that there ought to be more labor and diligence, because he had said before, that faith ought not to be barren.

Some copies have, “by good works;” but these words make no change in the sense, for they are to be understood though not expressed. There is no sufficient authority for introducing them. Besides, there is no need of them, for the word ταῦτα, “these things,” has been often previously repeated, and refers to the things mentioned in verses 5, 6, and 7. — Ed.

He mentions calling first, though the last in order. The reason is, because election is of greater weight or importance; and it is a right arrangement of a sentence to subjoin what preponderates. The meaning then is, labor that you may have it really proved that you have not been called nor elected in vain. At the same time he speaks here of calling as the effect and evidence of election. If any one prefers to regard the two words as meaning the same thing, I do not object; for the Scripture sometimes merges the difference which exists between two terms. I have, however, stated what seems to me more probable. The order is such as we often meet with, the visible effect first, and then the cause, as in Romans 10:9; confession, the ostensible act, is mentioned first, and then faith, which precedes it. So here, calling, the effect produced, is first mentioned, and then election, the cause of it; as though he had said, “Make your calling, which has proceeded from your election, sure.” — Ed.

Now a question arises, Whether the stability of our calling and election depends on good works, for if it be so, it follows that it depends on us. But the whole Scripture teaches us, first, that God's election is founded on his eternal purpose; and secondly, that calling begins and is completed through his gratuitous goodness. The Sophists, in order to transfer what is peculiar to God's grace to ourselves, usually pervert this evidence. But their evasions may be easily refuted. For if any one thinks that calling is rendered sure by men, there is nothing absurd in that; we may however, go still farther, that every one confirms his calling by leading a holy and pious life. But it is very foolish to infer from this what the Sophists contend for; for this is a proof not taken from the cause, but on the contrary from the sign or the effect. Moreover, this does not prevent election from being gratuitous, nor does it shew that it is in our own hand or power to confirm election. For the matter stands thus, — God effectually calls whom he has preordained to life in his secret counsel before the foundation of the world; and he also carries on the perpetual course of calling through grace alone. But as he has chosen us, and calls us for this end, that we may be pure and spotless in his presence; purity of life is not improperly called the evidence and proof of election, by which the faithful may not only testify to others that they are the children of God, but also confirm themselves in this confidence, in such a manner, however, that they fix their solid foundation on something else.

At the same time, this certainty, mentioned by Peter, ought, I think, to be referred to the conscience, as though the faithful acknowledged themselves before God to be chosen and called. But I take it simply of the fact itself, that calling appears as confirmed by this very holiness of life. It may, indeed, be rendered, Labor that your calling may become certain; for the verb ποιεῖσθαι is transitive or intransitive. Still, however you may render it, the meaning is nearly the same.

The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly and a holy life, because this is the design and end of election. Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!

For if ye do these things. Peter seems again to ascribe to the merits of works, that God furthers our salvation, and also that we continually persevere in his grace. But the explanation is obvious; for his purpose was only to shew that hypocrites have in them nothing real or solid, and that, on the contrary, they who prove their calling sure by good works, are free from the danger of falling, because sure and sufficient is the grace of God by which they are supported. Thus the certainty of our salvation by no means depends on us, as doubtless the cause of it is beyond our limits. But with regard to those who feel in themselves the efficacious working of the Spirit, Peter bids them to take courage as to the future, because the Lord has laid in them the solid foundation of a true and sure calling.

He explains the way or means of persevering, when he says, an entrance shall be ministered to you. The import of the words is this: “God, by ever supplying you abundantly with new graces, will lead you to his own kingdom.” And this was added, that we may know, that though we have already passed from death into life, yet it is a passage of hope; and as to the fruition of life, there remains for us yet a long journey. In the meantime we are not destitute of necessary helps. Hence Peter obviates a doubt by these words, “The Lord will abundantly supply your need, until you shall enter into his eternal kingdom.” He calls it the kingdom of Christ, because we cannot ascend to heaven except under his banner and guidance.

12. Wherefore I will not be negligent. As we seem to distrust either the memory or the attention of those whom we often remind of the same thing, the Apostle makes this modest excuse, that he ceased not to press on the attention of the faithful what was well known and fixed in their minds, because its importance and greatness required this.

“Ye do, indeed,” he says, “fully understand what the truth of the gospel is, nor have I to confirm as it were the wavering, but in a matter so great, admonitions are never superfluous; and, therefore, they ought never to be deemed vexatious.” Paul also employs a similar excuse in Romans 15:14,

“I am persuaded of you, brethren,” he says, “that ye are full of knowledge, so as to be able to admonish one another: but I have more confidently written to you, as putting you in mind.”

He calls that the present truth, into the possession of which they had already entered by a sure faith. He, then, commends their faith, in order that they might remain fixed in it more firmly.

13. Yea, I think it meet, or right. He expresses more clearly how useful and how necessary is admonition, because it is needful to arouse the faithful, for otherwise torpor will creep in from the flesh. Though, then, they might not have wanted teaching, yet he says that the goads of admonitions were useful, lest security and indulgence (as it is usually the case) should weaken what they had learned, and at length extinguish it.

He adds another cause why he was so intent on writing to them, because he knew that a short time remained for him. “I must diligently employ my time,” he says; “for the Lord has made known to me that my life in this world will not be long.”

We hence learn, that admonitions ought to be so given, that the people whom we wish to benefit may not think that wrong is done to them, and also that offenses ought to be so avoided, that yet the truth may have a free course, and exhortations may not be discontinued. Now, this moderation is to be observed towards those to whom a sharp reproof would not be suitable, but who ought on the contrary to be kindly helped, since they are inclined of themselves to do their duty. We are also taught by the example of Peter, that the shorter term of life remains to us, the more diligent ought we to be in executing our office. It is not commonly given to us to foresee our end; but they who are advanced in years, or weakened by illness, being reminded by such indications of the shortness of their life, ought to be more sedulous and diligent, so that they may in due time perform what the Lord has given them to do; nay, those who are the strongest and in the flower of their age, as they do not render to God so constant a service as it behooves them to do, ought to quicken themselves to the same care and diligence by the recollection of approaching death; lest the occasion of doing good may pass away, while they attend negligently and slothfully to their work.

At the same time, I doubt not but that it was Peter’s object to gain more authority and weight to his teaching, when he said that he would endeavor to make them to remember these things after his death, which was then nigh at hand. For when any one, shortly before he quits this life, addresses us, his words have in a manner the force and power of a testament or will, and are usually received by us with greater reverence.

14 I must put off this my tabernacle. Literally the words are, “Short is the putting; away of this tabernacle.” By this mode of speaking, and afterwards by the word “departing,” he designates death, which it behooves us to notice; for we are here taught how much death differs from perdition. Besides, too much dread of death terrifies us, because we do not sufficiently consider how fading and evanescent this life is, and do not reflect on the perpetuity of future life. But what does Peter say? He declares that death is departing from this world, that we may remove elsewhere, even to the Lord. It ought not, then, to be dreadful to us, as though we were to perish when we die. He declares that it is the putting away of a tabernacle, by which we are covered only for a short time. There is, then, no reason why we should regret to be removed from it.

But there is to be understood an implied contrast between a fading tabernacle and a perpetual habitation, which Paul explains in 2 Corinthians 5:1. Paul, at the beginning of this chapter, compares our state in this world in a fading body with our state above after the resurrection in a glorified body, and takes no account of the intervening time between death and the resurrection. By keeping this in view, the whole passage, otherwise obscure, will appear quite clear. He speaks of being unclothed and clothed, that is, of being divested of one body, and of putting on another; and consistently with this view he speaks of not being found naked, that is, without a body as a covering. — Ed.

When he says that it had been revealed to him by Christ, he refers not to the kind of death, but to the time. But if he received the oracle at Babylon respecting his death being near, how was he crucified at Rome? It certainly appears that he died very far from Italy, except he flew in a moment over seas and lands. It has been disputed, whether he refers here to what is recorded in John 21:18, 19, or to a new revelation. The latter was the opinion of some of the ancient fathers; and not without reason, for in John the manner of his death is what is mentioned, but here the near approach of it, — two things wholly distinct. — Ed. But the Papists, in order to claim for themselves the body of Peter, make themselves Babylonians, and say that Rome is called Babylon by Peter: this shall be refuted in its proper place. What he says of remembering these things after his death, was intended to shew, that posterity ought to learn from him when dead. For the apostles had not regard only for their own age, but purposed to do us good also. Though, then, they are dead, their doctrine lives and prevails: and it is our duty to profit by their writings, as though they were manifestly present with. us.

2 Peter 1:16-18

16. 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.

16. Neque enim fabulas subtiliter excogitatas (vel, arte compositas) sequuti, notam vobis fecimus Domini nostri Jesu Christi potentiam et adventum; sed spectatores facti ejus magnificentiae.

17. 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.

17. Accepit enim à Deo Patre honorém et gloriam, allata illi à magnifica gloria hujusmodi voce, Hie Filius meus dilectus, in quo mihi complacui.

18. And this voice which came from heaven we heard, when we were with him in the holy mount.

18. Et hanc vocem nos audivimus, dum essemus in monte sancto cum illo.

16. For we have not followed cunningly devised fables. It gives us much courage, when we know that we labor in a matter that is certain. Lest, then, the faithful should think that in these labors they were beating the air, he now comes to set forth the certainty of the gospel; and he denies that anything had been delivered by him but what was altogether true and indubitable: and they were encouraged to persevere, when they were sure of the prosperous issue of their calling.

In the first place, Peter indeed asserts that he had been an eyewitness; for he had himself seen with his own eyes the glory of Christ, of which he speaks. This knowledge he sets in opposition to crafty fables, such as cunning men are wont to fabricate to ensnare simple minds. The old interpreter renders the word “feigned,” (fictas;) Erasmus, “formed by art.” It seems to me that what is subtle to deceive is meant: for the Greek word here used, σοφίζεσθαι, sometimes means this. And we know how much labor men bestow on frivolous refinements, and only that they may have some amusement. Therefore no less seriously ought our minds to be applied to know the truth which is not fallacious, and the doctrine which is not nugatory, and which discovers to us the glory of the Son of God and our own salvation. The verb σοφίσω, once used by Paul in 2 Timothy 3:15, means “to make wise,” and in this sense it is used in the Sept.; and it may properly have a similar meaning here, “myths (or, fables) made wise,” or made to appear wise a trade still carried on in the world. The idea of craft and subtlety is what is given to it in the classics. — Ed.

The power and the coming. No doubt he meant in these words to include the substance of the gospel, as it certainly contains nothing except Christ, in whom are hid all the treasures of wisdom. But he distinctly mentions two things, — that Christ had been manifested in the flesh, — and also that power was exhibited by him. We have the same order as in several previous instances; “power” first, then “coming.” It is the peculiar style of Scripture. — Ed. Thus, then, we have the whole gospel; for we know that he, the long-promised Redeemer, came from heaven, put on our flesh, lived in the world, died and rose again; and, in the second place, we perceive the end and fruit of all these things, that is, that he might be God with us, that he might exhibit in himself a sure pledge of our adoption, that he might cleanse us from the defilement’s of the flesh by the grace of his Spirit, and consecrate us temples to God, that he might deliver us from hell, and raise us up to heaven, that he might by the sacrifice of his death make an atonement for the sins of the world, that he might reconcile us to the Father, that he might become to us the author of righteousness and of life. He who knows and understands these things, is fully acquainted with the gospel.

Were eyewitnesses, or beholders Spectators, ἐπόπται, lookers on, inspectors, surveyors — it betokens those who not only see or behold a thing, but who attentively look on. It is more emphatical than αὐτόπται, “eye-witnesses.” — Ed. We hence conclude, that they by no means serve Christ, nor are like the apostles, who presumptuously mount the pulpit to prattle of speculations unknown to themselves; for he alone is the lawful minister of Christ, who knows the truth of the doctrine which he delivers: not that all obtain certainty in the same way; for what Peter says is that he himself was present, when Christ was declared by a voice from heaven to be the Son of God. Three only were then present, but they were sufficient as witnesses; for they had through many miracles seen the glory of Christ, and had a remarkable evidence of his divinity in his resurrection. But we now obtain certainty in another way; for though Christ has not risen before our eyes, yet we know by whom his resurrection has been handed down to us. And added to this is the inward testimony of conscience, the sealing of the Spirit, which far exceeds all the evidence of the senses. But let us remember that the gospel was not at the beginning made up of vague rumors, but that the apostles were the authentic preachers of what they had seen.

17. For he received from God the Father. He chose one memorable example out of many, even that of Christ, when, adorned with celestial glory, he conspicuously displayed his divine majesty to his three disciples. And though Peter does not relate all the circumstances, yet he sufficiently designates them when he says, that a voice came from the magnificent glory. For the meaning is, that nothing earthly was seen there, but that a celestial majesty shone on every side. We may hence conclude what those displays of greatness were which the evangelists relate. And it was necessarily thus done, in order that the authority of that voice which came might be more awful and solemn, as we see that it was done all at once by the Lord. For when he spoke to the fathers, he did not only cause his words to sound in the air, but by adding some symbols or tokens of his presence, he proved the oracles to be his.

This is my beloved Son. Peter then mentions this voice, as though it was sufficient alone, as a full evidence for the gospel, and justly so. For when Christ is acknowledged by us to be him whom the Father has sent, this is our highest wisdom. There are two parts to this sentence. When he says, “This is,” the expression is very emphatical, intimating, that he was the Messiah who had been so often promised. Whatever, then, is found in the Law and the Prophets respecting the Messiah, is declared here, by the Father, to belong to him whom he so highly commended. In the other part of the sentence, he announces Christ as his own Son, in whom his whole love dwells and centres. It hence follows that we are not otherwise loved than in him, nor ought the love of God to be sought anywhere else. It is sufficient for me now only to touch on these things by the way.

18. In the holy mount. He calls it the holy mount, for the same reason that the ground was called holy where God appeared to Moses. For wherever the Lord comes, as he is the fountain of all holiness, he makes holy all things by the odor of his presence. And by this mode of speaking we are taught, not only to receive God reverently wherever he shews himself, but also to prepare ourselves for holiness, as soon as he comes nigh us, as it was commanded the people when the law was proclaimed on Mount Sinai. And it is a general truth,

“Be ye holy, for I am holy, who dwell in the midst of you.” (Leviticus 11:44; 19:2.)

2 Peter 1:19-21

19. 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:

19. Et habemus firmiorem propheticum sermonem, cui bene facitis attendentes, tanquam lucernae apparenti in caliginoso loco, donee illuceat dies, et lucifer oriatur in cordibus vestris;

20. Knowing this first, that no prophecy of the scripture is of any private interpretation.

20. Hoc primùm cognito, quòd omnis prophetia scripturae privatae (vel, proprii motus) interpretationis non est:

21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

21. Neque enim voluntate hominis allata est quondam prophetia; sed à Spiritu Sancto impulsi, loquuti sunt sancti Dei homines.

19. We have also. He now shews that the truth of the gospel is founded on the oracles of the prophets, lest they who embraced it should hesitate to devote themselves wholly to Christ: for they who waver cannot be otherwise than remiss in their minds. But when he says, “We have,” he refers to himself and other teachers, as well as to their disciples. The apostles had the prophets as the patrons of their doctrine; the faithful also sought from them a confirmation of the gospel. I am the more disposed to take this view, because he speaks of the whole Church, and makes himself one among others. At the same time, he refers more especially to the Jews, who were well acquainted with the doctrine of the prophets. And hence, as I think, he calls their word more sure or firmer

For they who take the comparative for a positive, that is, “more sure,” for “sure,” do not sufficiently consider the whole context. The sense also is a forced one, when it is said to be “more sure,” because God really completed what he had promised concerning his Son. For the truth of the gospel is here simply proved by a twofold testimony, — that Christ had been highly approved by the solemn declaration of God, and, then, that all the prophecies of the prophets confirmed the same thing. But it appears at first sight strange, that the word of the prophets should be said to be more sure or firmer than the voice which came from the holy mouth of God himself; for, first, the authority of God's word is the same from the beginning; and, secondly, it was more confirmed than previously by the coming of Christ. But the solution of this knot is not difficult: for here the Apostle had a regard to his own nation, who were acquainted with the prophets, and their doctrine was received without any dispute. As, then, it was not doubted by the Jews but that all the things which the prophets had taught, came from the Lord, it is no wonder that Peter said that their word was more sure. Antiquity also gains some reverence. There are, besides, some other circumstances which ought to be noticed; particularly, that no suspicion could be entertained as to those prophecies in which the kingdom of Christ had so long before been predicted.

The question, then, is not here, whether the prophets deserve more credit than the gospel; but Peter regarded only this, to shew how much deference the Jews paid to those who counted the prophets as God's faithful ministers, and had been brought up from childhood in their school. Much has been written on this subject; and the difficulty has arisen from a wrong construction of the passage, which is literally as follows: — “And we have more firm the prophetic word,” Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, that is, we have rendered more firm the prophetic word. This is confirmed by what follows; for the prophetic word is compared to “a light shining in a dark place,” and, therefore, not clear nor firm until it be fulfilled; but they were doing well to attend to this light until the full light of the gospel shone in their hearts. As Scott maintains, the reference here is clearly to the experience of Christians to their real knowledge of divine truths; for it was to be in their hearts, and not before their eyes

A great deal of learning has been spent to no purpose on this passage. It has been by most taken as granted, that “the power and coming of our Lord,” mentioned in verse 16th, is his second coming, when the whole passage refers only and expressly to his first coming. And on this gratuitous and even false supposition is grounded the elaborate exposition of Sherlock, Horsley, and others. — Ed.

Whereunto ye do well. This passage is, indeed, attended with some more difficulty; for it may be asked, what is the day which Peter mentions? To some it seems to be the clear knowledge of Christ, when men fully acquiesce in the gospel; and the darkness they explain as existing, when they, as yet, hesitate in suspense, and the doctrine of the gospel is not received as indubitable; as though Peter praised those Jews who were searching for Christ in the Law and the Prophets, and were advancing, as by this preceding light towards Christ, the Sun of righteousness, as they were praised by Luke, who, having heard Paul preaching, searched the Scripture to know whether what he said was true. (Acts 17:11)

But in this view there is, first, an inconsistency, because it thus seems that the use of the prophecies is confined to a short time, as though they would be superfluous when the gospel-light is seen. Were one to object and say, that this does not necessarily follow, because until does not always denote the end. To this I say, that in commands it cannot be otherwise taken: “Walk until you finish your course;” “Fight until you conquer.” In such expressions we doubtless see that a certain time is specified. There is no command here: the Apostle only approves of what they were doing, “whereunto ye do well that ye take heed.” — Ed. But were I to concede this point, that the reading of the prophets is not thus wholly cast aside; yet every one must see how frigid is this commendation, that the prophets are useful until Christ is revealed to us; for their teaching is necessary to us until the end of life. Secondly, we must bear in mind who they were whom Peter addressed; for he was not instructing the ignorant and novices, who were as yet in the first rudiments; but even those respecting whom he had before testified, that they had obtained the same precious faith, and were confirmed in the present truth. Surely the gross darkness of ignorance could not have been ascribed to such people. I know what some allege, that all had not made the same progress, and that here beginners who were as yet seeking Christ, are admonished.

But as it is evident from the context, that the words were addressed to the same persons, the passage must necessarily be applied to the faithful who had already known Christ, and had become partakers of the true light. I therefore extend this darkness, mentioned by Peter, to the whole course of life, and the day, I consider will then shine on us when we shall see face to face, what we now see through a glass darkly. Christ, the Sun of righteousness, indeed, shines forth in the gospel; but the darkness of death will always, in part, possess our minds, until we shall be brought out of the prison of the flesh, and be translated into heaven. This, then, will be the brightness of day, when no clouds or mists of ignorance shall intercept the bright shining of the Sun.

And doubtless we are so far from a perfect day, as our faith is from perfection. It is, therefore, no wonder that the state of the present life is called darkness, since we are far distant from that knowledge to which the gospel invites us. The Apostle does not speak of the perfect day, but of the dawn of it, and the daystar is that which ushers in the perfect day. The gospel is the dawn and the daystar, compared with the glimmering light of prophecy, and compared too with the perfect day of the heavenly kingdom. Prophecy is useful still; for its fulfillment, found in the gospel, greatly strengthens faith. — Ed.

In short, Peter reminds us that as long as we sojourn in this world, we have need of the doctrine of the prophets as a guiding light; which being extinguished, we can do nothing else but wander in darkness; for he does not disjoin the prophecies from the gospel, when he teaches us that they shine to shew us the way. His object only was to teach us that the whole course of our life ought to be guided by God's word; for otherwise we must be involved on every side in the darkness of ignorance; and the Lord does not shine on us, except when we take his word as our light.

But he does not use the comparison, light, or lamp, to intimate that the light is small and sparing, but to make these two things to correspond,--that we are without light, and can no more keep on the right way than those who go astray in a dark night; and that the Lord brings a remedy for this evil, when he lights a torch to guide us in the midst of darkness.

What he immediately adds respecting the day star does not however seem altogether suitable to this explanation; for the real knowledge, to which we are advancing through life, cannot be called the beginning of the day. To this I reply, that different parts of the day are compared together, but the whole day in all its parts is set in opposition to that darkness, which would wholly overspread all our faculties, were not the Lord to come to our help by the light of his word.

This is a remarkable passage: we learn from it how God guides us. The Papists have ever and anon in their mouth, that the Church cannot err. Though the word is neglected, they yet imagine that it is guided by the Spirit. But Peter, on the contrary, intimates that all are immersed in darkness who do not attend to the light of the word. Therefore, except thou art resolved wilfully to cast thyself into a labyrinth, especially beware of departing even in the least thing from the rule and direction of the word. Nay, the Church cannot follow God as its guide, except it observes what the word prescribes.

In this passage Peter also condemns all the wisdom of men, in order that we may learn humbly to seek, otherwise than by our own understanding, the true way of knowledge; for without the word nothing is left for men but darkness.

It further deserves to be noticed, that he pronounces on the clearness of Scripture; for what is said would be a false eulogy, were not the Scripture fit and suitable to shew to us with certainty the right way. Whosoever, then, will open his eyes through the obedience of faith, shall by experience know that the Scripture has not been in vain called a light. It is, indeed, obscure to the unbelieving; but they who are given up to destruction are wilfully blind. Execrable, therefore, is the blasphemy of the Papists, who pretend that the light of Scripture does nothing but dazzle the eyes, in order to keep the simple from reading it. But it is no wonder that proud men, inflated with the wind of false confidence, do not see that light with which the Lord favors only little children and the humble. With a similar eulogy David commends the law of God in Psalms 19 and 119.

20. Knowing this first. Here Peter begins to shew how our minds are to be prepared, if we really wish to make progress in scriptural knowledge. There may at the same time be two interpretations given, if you read ἐπηλύσεως as some do, which means occurrence, impulse; or, as I have rendered it, interpretation, ἐπιλύσεως. But almost all give this meaning, that we ought not to rush on headlong and rashly when we read Scripture, confiding in our own understanding. They think that a confirmation of this follows, because the Spirit, who spoke by the prophets, is the only true interpreter of himself.

This explanation contains a true, godly, and useful doctrine, that then only are the prophecies read profitably, when we renounce the mind and feelings of the flesh, and submit to the teaching of the Spirit, but that it is an impious profanation of it; when we arrogantly rely on our own acumen, deeming that sufficient to enable us to understand it, though the mysteries contain things hidden to our flesh, and sublime treasures of life far surpassing our capacities. And this is what we have said, that the light which shines in it, comes to the humble alone.

But the Papists are doubly foolish, when they conclude from this passage, that no interpretation of a private man ought to be deemed authoritative. For they pervert what Peter says, that they may claim for their own councils the chief right of interpreting Scripture; but in this they act indeed childishly; for Peter calls interpretation private, not that of every individual, in order to prohibit each one to interpret; but he shews that whatever men bring of their own is profane. Were, then, the whole world unanimous, and were the minds of all men united together, still what would proceed from them, would be private or their own; for the word is here set in opposition to divine revelation; so that the faithful, inwardly illuminated by the Holy Spirit, acknowledge nothing but what God says in his word.

However, another sense seems to me more simple, that Peter says that Scripture came not from man, or through the suggestions of man. For thou wilt never come well prepared to read it, except thou bringest reverence, obedience, and docility; but a just reverence then only exists when we are convinced that God speaks to us, and not mortal men. Then Peter especially bids us to believe the prophecies as the indubitable oracles of God, because they have not emanated from men's own private suggestions. There are in the main three renderings of this passage: — l. “No Prophecy of Scripture is of a private impulse,” or invention; — 2. “No prophecy of Scripture is of self-interpretation,” that is, is its own interpreter; — 3. No prophecy of Scripture is of private interpretation, that is, is not to be interpreted according to the fancies of men, but according to the word of God and the guidance of his Spirit. Now which of these corresponds with the context? Clearly the first, the two others have nothing in the passage to countenance them. The next verse is evidently explanatory of this sentence, which seems at once to determine its meaning; and, as it is often the case in Scripture, the explanation is given negatively and positively. Prophecy did not come from the will of man; it did come from the Spirit of God. Besides, the importance attached to the announcement, “knowing this especially,” is not so clearly borne out as by the first exposition, because the fact that prophecy did not come from man, is everything in the question, while the other expositions contain only things of subordinate importance. Thus what goes before and comes after tends to confirm the same view.

Whether we take the conjectural reading (which only differs from the other in one small letter) or that which is found in all the MSS., it may admit of the meaning that has been given. There is either an ἐκ, “from,” understood, or the word prophecy is to be repeated: “No prophecy of Scripture is from one's own explanation;” or, “No prophecy of Scripture is a prophecy of one's own explanation,” or interpretation, that is, as to things to come.

Calvin has been followed in his view of this passage, among others, by Grotius, Doddridge, and Macknight. — Ed.

To the same purpose is what immediately follows, —

But holy men of God spake as they were moved by the Holy Ghost. They did not of themselves, or according to their own will, foolishly deliver their own inventions. The meaning is, that the beginning of right knowledge is to give that credit to the holy prophets which is due to God. He calls them the holy men of God, because they faithfully executed the office committed to them, having sustained the person of God in their ministrations. He says that they were — not that they were bereaved of mind, (as the Gentiles imagined their prophets to have been,) but because they dared not to announce anything of their own, and obediently followed the Spirit as their guide, who ruled in their mouth as in his own sanctuary. Understand by prophecy of Scripture that which is contained in the holy Scriptures.

CHAPTER 2

2 Peter 2:1-3

1. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

1. Fuerunt autem et falsi prophetae in populo, sicuti et inter vos erunt falsi doctores, qui subinducent sectas perditionis, et etiam Dominum qui eos redemit abnegantes, accersentes sibi celerem interitum.

2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.

2. Et multi sequentur eorum exitia, per quos via veritatis blasphemabitur;

3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.

3. Et in avaritia fictis sermonibus de vobis negotiabuntur; quorum judicium pridem non cessat, et quorum perditio non dormitat.

INTRODUCTION

Authenticity and genuineness.--If not a gross imposture, its own internal witness is unequivocal in its favor. It has Peter's name and apostleship in its heading: not only his surname, but his original name Simon, or Simeon, he thus, at the close of his life, reminding his readers who he originally was before his call. Again, in 2Pe 1:16-18, he mentions his presence at the Transfiguration, and Christ's prophecy of his death! and in 2Pe 3:15, his brotherhood with Paul. Again, in 2Pe 3:1, the author speaks of himself as author of the former Epistle: it is, moreover, addressed so as to include (but not to be restricted to) the same persons as the first, whom he presupposes to be acquainted with the writings of Paul, by that time recognized as "Scripture" (2Pe 3:15, "the long-suffering of God," compare Ro 2:4). This necessarily implies a late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture in the Church. The Church of the fourth century had, besides the testimony which we have of the doubts of the earlier Christians, other external evidence which we have not, and which, doubtless, under God's overruling providence, caused them to accept it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as finally established in the Councils of Laodicea, A.D. 360 (if the fifty-ninth article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the Holy Ghost (2Pe 1:21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That it must have been written in the earliest age is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. Daille well says, "God has allowed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."

Traces of acquaintance with it appear in the earliest Fathers. Hermas [Similitudes, 6.4] (compare 2Pe 2:13), Greek, "luxury in the day ... luxuriating with their own deceivings"; and [Shepherd, Vision 3.7], "They have left their true way" (compare 2Pe 2:15); and [Shepherd, Vision 4.3], "Thou hast escaped this world" (compare 2Pe 2:20). Clement of Rome, [Epistle to the Corinthians, 7.9; 10], as to Noah's preaching and Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (compare 2Pe 2:5, 6, 7, 9). Irenæus, A.D. 178 ("the day of the Lord is as a thousand years"), and Justin Martyr seem to allude to 2Pe 3:8. Hippolytus [On Antichrist], seems to refer to 2Pe 1:21, "The prophets spake not of their own private (individual) ability and will, but what was (revealed) to them alone by God." The difficulty is, neither Tertullian, Cyprian, Clement of Alexandria, nor the oldest Syriac (Peschito) version (the later Syriac has it), nor the fragment known as Muratori's Canon, mentions it. The first writer who has expressly named it is Origen, in the third century (Homily on Joshua; also Homily 4 on Leviticus, and Homily 13 on Numbers), who names it "Scripture," quoting 2Pe 1:4; 2:16; however (in Eusebius [Ecclesiastical History, 6.25]), he mentions that the Second Epistle was doubted by some. Firmilian, bishop of Cappadocia, in Epistle to Cyrpian speaks of Peter's Epistles as warning us to avoid heretics (a monition which occurs in the Second, not the First Epistle). Now Cappadocia is one of the countries mentioned (compare 1Pe 1:1 with 2Pe 3:1) as addressed; and it is striking, that from Cappadocia we get the earliest decisive testimony. "Internally it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose custody it ought to have been found" [Tregelles].

The books disputed (Antilegomena), as distinguished from those universally recognized (Homologoumena), are Epistles Second Peter, James, Second and Third John, Jude, the Apocalypse, Epistle to Hebrews (compare Eusebius [Ecclesiastical History, 3.3,25]). The Antilegomena stand in quite a different class from the Spurious; of these there was no dispute, they were universally rejected; for example, the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. Cyril of Jerusalem (A.D. 348) enumerates seven Catholic Epistles, including Second Peter; so also Gregory Nazianzen (A.D. 389), and Epiphanius (A.D. 367). The oldest Greek manuscripts extant (of the fourth century) contain the Antilegomena. Jerome [On Illustrious Men], conjectured, from a supposed difference of style between the two Epistles, that Peter, being unable to write Greek, employed a different translator of his Hebrew dictation in the Second Epistle, and not the same as translated the First into Greek. Mark is said to have been his translator in the case of the Gospel according to Mark; but this is all gratuitous conjecture. Much of the same views pervade both Epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (compare 2Pe 3:8-10 with 1Pe 4:5); the inspiration of the prophets (compare 1Pe 1:10-12 with 2Pe 1:19-21; 3:2); the new birth by the divine word a motive to abstinence from worldly lusts (1Pe 1:22; 2:2; compare 2Pe 1:4); also compare 1Pe 2:9 with 2Pe 1:3, both containing in the Greek the rare word "virtue" (1Pe 4:17 with 2Pe 2:3).

It is not strange that distinctive peculiarities of STYLE should mark each Epistle, the design of both not being the same. Thus the sufferings of Christ are more prominent in the First Epistle, the object there being to encourage thereby Christian sufferers; the glory of the exalted Lord is more prominent in the Second, the object being to communicate fuller "knowledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption, "Christ," is the one employed in the First Epistle; but in the Second Epistle, "the Lord." Hope is characteristic of the First Epistle; full knowledge, of the Second Epistle. In the First Epistle he puts his apostolic authority less prominently forward than in the Second, wherein his design is to warn against false teachers. The same difference is observable in Paul's Epistles. Contrast 1Th 1:1; 2Th 1:1; Php 1:1, with Ga 1:1; 1Co 1:1. The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture (2Pe 3:15, 16), implies that this Epistle was written at a late date, just before Peter's death.

Striking verbal coincidences occur: compare 1Pe 1:19, end, with 2Pe 3:14, end; "His own," Greek, 2Pe 1:3, 2Pe 2:16; 3:17 with 1Pe 3:1, 5. The omission of the Greek article, 1Pe 2:13 with 2Pe 1:21; 2:4, 5, 7. Moreover, two words occur, 2Pe 1:13, "tabernacle," that is, the body, and 2Pe 1:15, "decease," which at once remind us of the transfiguration narrative in the Gospel. Both Epistles refer to the deluge, and to Noah as the eighth that was saved. Though the First Epistle abounds in quotations of the Old Testament, whereas the Second contains none, yet references to the Old Testament occur often (2Pe 1:21; 2:5-8, 15; 3:5, 6, 10, 13). Compare Greek, "putting away," 1Pe 3:21, with 2Pe 1:14; Greek, "pass the time," 1Pe 1:17, with 2Pe 2:18; "walked in," 1Pe 4:3, with 2Pe 2:10; 3:3; "called you," 1Pe 1:15; 2:9; 5:10, with 2Pe 1:3.

Moreover, more verbal coincidences with the speeches of Peter in Acts occur in this Second, than in the First Epistle. Compare Greek, "obtained," 2Pe 1:1 with Ac 1:17; Greek, "godliness," 2Pe 1:6, with Ac 3:12, the only passage where the term occurs, except in the Pastoral Epistles; and 2Pe 2:9 with Ac 10:2, 7; "punished," 2Pe 2:9, with Ac 4:21, the only places where the term occurs; the double genitive, 2Pe 3:2, with Ac 5:32; "the day of the Lord," 2Pe 3:10, with Ac 2:20, where only it occurs, except in 1Th 5:2.

The testimony of Jude, Jude 17, 18, is strong for its genuineness and inspiration, by adopting its very words, and by referring to it as received by the churches to which he, Jude, wrote, "Remember the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts." Jude, therefore, must have written after Second Peter, to which he plainly refers; not before, as Alford thinks. No less than eleven passages of Jude rest on similar statements of Second Peter. Jude 2, compare 2Pe 1:2; Jude 4, compare 2Pe 2:1; Jude 6, compare 2Pe 2:4; Jude 7, compare 2Pe 2:6; Jude 8, compare 2Pe 2:10; Jude 9, compare 2Pe 2:11; Jude 11, compare 2Pe 2:15; Jude 12, compare 2Pe 2:17; Jude 16, compare 2Pe 2:18; Jude 18, compare 2Pe 2:1; 3:3. Just in the same way Micah, Mi 4:1-4, leans on the somewhat earlier prophecy of Isaiah, whose inspiration he thereby confirms. Alford reasons that because Jude, in many of the passages akin to Second Peter, is fuller than Second Peter, he must be prior. This by no means follows. It is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energy of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between First and Second Peter accords with the distinctness of the subjects and objects.

The date, from what has been said, would be about A.D. 68 or 69, about a year after the first, and shortly before the destruction of Jerusalem, the typical precursor of the world's end, to which 2Pe 3:10-13 so solemnly calls attention, after Paul's ministry had closed (compare Greek aorist tense, "wrote," past time, 2Pe 3:15), just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being without salutations of individuals, and entrusted to the care of no one church, or particular churches as the first is, but directed generally "to them that have obtained like precious faith with us" (2Pe 1:1), it took a longer time in being recognized as canonical. Had Rome been the place of its composition or publication, it could hardly have failed to have had an early acceptance--an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocia, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance.

Object.--In 2Pe 3:17, 18 the twofold design of the Epistle is set forth; namely, to guard his readers against "the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour" (2Pe 3:18). The ground on which this knowledge rests is stated, 2Pe 1:12-21, namely, the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference is made, 2Pe 3:15, 16) testified in the same region. The grand antidote is "the full knowledge of our Lord and Saviour," through which we know God the Father, partake of His nature, escape from the pollutions of the world, and have entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of the future reigning, Saviour, His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theories of the false teachers who should "deny" His Lordship and His coming again, the two very points which, as an apostle and eye-witness, Peter attests (His "power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousness and filthy lusts of the flesh, while boasting of Christian freedom, and, worst of all, apostates from the truth. The knowledge of Christ, as being the knowledge of "the way of righteousness," "the right way," is the antidote of their bad practice. Hence "the preacher" of righteousness, Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust" or "unrighteous"; and Balaam is instanced as exemplifying the awful result of "unrighteousness" such as characterized the false teachers. Thus the Epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; compare 2Pe 3:14, 18 with 2Pe 1:2, in both "grace" and "peace" being connected with "the knowledge" of our Saviour; compare also 2Pe 3:17 with 2Pe 1:4, 10, 12; and 2Pe 3:18, "grow in grace and knowledge," with the fuller 2Pe 1:5-8; and 2Pe 2:21; and 2Pe 3:13, "righteousness," with 2Pe 1:1; and 2Pe 3:1 with 2Pe 1:13; and 2Pe 3:2 with 2Pe 1:19.

The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (2Pe 2:1, 2, &c.): another proof that this Epistle was written, as it professes, in the apostolic age, before the development of the Gnostic heresies in the end of the first and the beginning of the second centuries. The description is too general to identify the heresies with any particular one of the subsequent forms of heresy, but applies generally to them all.

Though altogether distinct in aim from the First Epistle, yet a connection may be traced. The neglect of the warnings to circumspection in the walk led to the evils foretold in the Second Epistle. Compare the warning against the abuse of Christian freedom, 1Pe 2:16 with 2Pe 2:19, "While they promise them liberty, they themselves are the servants of corruption"; also the caution against pride, 1Pe 5:5, 6 with 2Pe 2:18, "they speak great swelling words of vanity."

CHAPTER 1

2Pe 1:1-21. Address: Exhortation to All Graces, as God Has Given Us, in the Knowledge of Christ, All Things Pertaining to Life: Confirmed by the Testimony of Apostles, and Also Prophets, to the Power and Coming of Christ.

1. Simon--the Greek form: in oldest manuscripts, "Symeon" (Hebrew, that is, "hearing), as in Ac 15:14. His mention of his original name accords with the design of this Second Epistle, which is to warn against the coming false teachers, by setting forth the true "knowledge" of Christ on the testimony of the original apostolic eye-witnesses like himself. This was not required in the First Epistle.

servant--"slave": so Paul, Ro 1:1.

to them, &c.--He addresses a wider range of readers (all believers) than in the First Epistle, 2Pe 1:1, but means to include especially those addressed in the First Epistle, as 2Pe 3:1 proves.

obtained--by grace. Applied by Peter to the receiving of the apostleship, literally, "by allotment": as the Greek is, Lu 1:9; Joh 19:24. They did not acquire it for themselves; the divine election is as independent of man's control, as the lot which is east forth.

like precious--"equally precious" to all: to those who believe, though not having seen Christ, as well as to Peter and those who have seen Him. For it lays hold of the same "exceeding great and precious promises," and the same "righteousness of God our Saviour." "The common salvation ... the faith once delivered unto the saints" (Jude 3).

with us--apostles and eye-witnesses (2Pe 1:18). Though putting forward his apostleship to enforce his exhortation, he with true humility puts himself, as to "the faith," on a level with all other believers. The degree of faith varies in different believers; but in respect to its objects, present justification, sanctification, and future glorification, it is common alike to all. Christ is to all believers "made of God wisdom, righteousness, sanctification, and redemption."

through--Greek, "in." Translate, as the one article to both nouns requires, "the righteousness of Him who is (at once) our God and (our) Saviour." Peter, confirming Pau;'s testimony to the same churches, adopts Paul's inspired phraseology. The Gospel plan sets forth God's righteousness, which is Christ's righteousness, in the brightest light. Faith has its sphere IN it as its peculiar element: God is in redemption "righteous," and at the same time a "Saviour"; compare Is 45:21, "a just God and a Saviour.

2. Grace ... peace--(1Pe 1:2).

through--Greek, "in": the sphere IN which alone grace and peace can be multiplied.

knowledge--Greek, "full knowledge."

of God, and of Jesus our Lord--The Father is here meant by "God," but the Son in 2Pe 1:1: marking how entirely one the Father and Son are (Joh 14:7-11). The Vulgate omits "of God and"; but oldest manuscripts support the words. Still the prominent object of Peter's exhortation is "the knowledge of Jesus our Lord" (a phrase only in Ro 4:24), and, only secondarily, of the Father through Him (2Pe 1:8; 2Pe 2:20; 3:18).

3. According as, &c.--Seeing that [Alford]. "As He hath given us ALL things (needful) for life and godliness, (so) do you give us ALL diligence," &c. The oil and flame are given wholly of grace by God, and "taken" by believers: their part henceforth is to "trim their lamps" (compare 2Pe 1:3, 4 with 2Pe 1:5, &c.).

life and godliness--Spiritual life must exist first before there can be true godliness. Knowledge of God experimentally is the first step to life (Joh 17:3). The child must have vital breath. first, and then cry to, and walk in the ways of, his father. It is not by godliness that we obtain life, but by life, godliness. To life stands opposed corruption; to godliness, lust (2Pe 1:4).

called us--(2Pe 1:10); "calling" (1Pe 2:9).

to glory and virtue--rather, "through (His) glory." Thus English Version reads as one oldest manuscript. But other oldest manuscripts and Vulgate read, "By His own (peculiar) glory and virtue"; being the explanation of "His divine power"; glory and moral excellency (the same attribute is given to God in 1Pe 2:9, "praises," literally, "virtues") characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Php 4:8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit [Trench, Greek Synonyms of the New Testament].

4. Whereby, &c.--By His glory and virtue: His glory making the "promises" to be exceeding great; His virtue making them "precious" [Bengel]. Precious promises are the object of precious faith.

given--The promises themselves are a gift: for God's promises are as sure as if they were fulfilled.

by these--promises. They are the object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled.

might, &c.--Greek, "that ye MAY become partakers of the divine nature," even now in part; hereafter perfectly; 1Jo 3:2, "We shall be like Him."

the divine nature--not God's essence, but His holiness, including His "glory" and "virtue," 2Pe 1:3; the opposite to "corruption through lust." Sanctification is the imparting to us of God Himself by the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Ep 5:30). The "divine power" enables us to be partakers of "the divine nature."

escaped the corruption--which involves in, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, compare 2Pe 2:18-20; Ge 19:17; Col 1:13.

through--Greek, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts.

5. And beside this--rather, "And for this very reason," namely, "seeing that His divine power hath given unto us all things that pertain to life and godliness" (2Pe 1:3).

giving--literally, "introducing," side by side with God's gift, on your part "diligence." Compare an instance, 2Pe 1:10; 2Pe 3:14; 2Co 7:11.

all--all possible.

add--literally, "minister additionally," or, abundantly (compare Greek, 2Co 9:10); said properly of the one who supplied all the equipments of a chorus. So accordingly, "there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (2Pe 1:11).

to--Greek, "in"; "in the possession of your faith, minister virtue. Their faith (answering to "knowledge of Him," 2Pe 1:3) is presupposed as the gift of God (2Pe 1:3; Ep 2:8), and is not required to be ministered by us; in its exercise, virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping stone to the succeeding grace: and the latter in turn qualifies and completes the former. Faith leads the band; love brings up the rear [Bengel]. The fruits of faith specified are seven, the perfect number.

virtue--moral excellency; manly, strenuous energy, answering to the virtue (energetic excellency) of God.

and to--Greek, "in"; "and in (the exercise of) your virtue knowledge," namely, practical discrimination of good and evil; intelligent appreciation of what is the will of God in each detail of practice.

6. Greek, "And in your knowledge self-control." In the exercise of Christian knowledge or discernment of God's will, let there be the practical fruit of self-control as to one's lusts and passions. Incontinence weakens the mind; continence, or self-control, moves weakness and imparts strength And in your self-control patient endurance" amidst sufferings, so much dwelt on in the First Epistle, second, third, and fourth chapters. "And in your patient endurance godliness"; it is not to be mere stoical endurance, but united to [and flowing from] God-trusting [Alford].

7. "And in your godliness brotherly kindness"; not suffering your godliness to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous [Alford]. Your natural affection and brotherly kindness are to be sanctified by godliness. "And in your brotherly kindness love," namely, to all men, even to enemies, in thought, word, and deed. From brotherly kindness we are to go forward to love. Compare 1Th 3:12, "Love one toward another (brotherly kindness), and toward all men (charity)." So charity completes the choir of graces in Col 3:14. In a retrograde order, he who has love will exercise brotherly kindness; he who has brotherly kindness will feel godliness needful; the godly will mix nothing stoical with his patience; to the patient, temperance is easy; the temperate weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue [Bengel].

8. be--Greek, "subsist" that is, supposing these things to have an actual subsistence in you; "be" would express the mere matter-of-fact being (Ac 16:20).

abound--more than in others; so the Greek.

make--"render," "constitute you," habitually, by the very fact of possessing these graces.

barren--"inactive," and, as a field lying fallow and unworked (Greek), so barren and useless.

unfruitful in--rather, ... in respect to, "The full knowledge (Greek) of Christ" is the goal towards which all these graces tend. As their subsisting in us constitutes us not barren or idle, so their abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, that we grow in knowing Him (Joh 7:17).

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 (Psa 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, He 10:2, because of God's promise)." Baptism is the sacramental pledge of this.

10. Wherefore--seeking the blessed consequence of having, and the evil effects of not having, these graces (2Pe 1:8, 9).

the rather--the more earnestly.

brethren--marking that it is affection for them which constrains him so earnestly to urge them. Nowhere else does he so address them, which makes his calling them so here the more emphatical.

give diligence--The Greek aorist implies one lifelong effect [Alford].

to make--Greek middle voice; to make so far as it depends on you; to do your part towards making. "To make" absolutely and finally is God's part, and would be in the active.

your calling and election sure--by ministering additionally in your faith virtue, and in your virtue knowledge, &c. God must work all these graces in us, yet not so that we should be mere machines, but willing instruments in His hands in making His election of us "secure." The ensuring of our election is spoken of not in respect to God, whose counsel is steadfast and everlasting, but in respect to our part. There is no uncertainty on His part, but on ours the only security is our faith in His promise and the fruits of the Spirit (2Pe 1:5-7, 11). Peter subjoins election to calling, because the calling is the effect and proof of God's election, which goes before and is the main thing (Ro 8:28, 30, 33, where God's "elect" are those "predestinated," and election is "His purpose," according to which He "called" them). We know His calling before His election, thereby calling is put first.

fall--Greek, "stumble" and fall finally (Ro 11:11). Metaphor from one stumbling in a race (1Co 9:24).

11. an entrance--rather as Greek, "the entrance" which ye look for.

ministered--the same verb as in 2Pe 1:5. Minister in your faith virtue and the other graces, so shall there be ministered to you the entrance into that heaven where these graces shine most brightly. The reward of grace hereafter shall correspond to the work of grace here.

abundantly--Greek, "richly." It answers to "abound," 2Pe 1:8. If these graces abound in you, you shall have your entrance into heaven not merely "scarcely" (as he had said, 1Pe 4:18), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling."

12. Wherefore--as these graces are so necessary to your abundant entrance into Christ's kingdom (2Pe 1:10, 11).

I will not be negligent--The oldest manuscripts read, "I will be about always to put you in remembrance" (an accumulated future: I will regard you as always needing to be reminded): compare "I will endeavor," 2Pe 1:15. "I will be sure always to remind you" [Alford]. "Always"; implying the reason why he writes the second Epistle so soon after the first. He feels there is likely to be more and more need of admonition on account of the increasing corruption (2Pe 2:1, 2).

in the present truth--the Gospel truth now present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, believers, so that they are "established" in it as a "present" reality. Its importance renders frequent monitions never superfluous: compare Paul's similar apology, Ro 15:14, 15.

13. Yea--Greek, "But"; though "you know" the truth (2Pe 1:12).

this tabernacle--soon to be taken down (2Co 5:1): I therefore need to make the most of my short time for the good of Christ's Church. The zeal of Satan against it, the more intense as his time is short, ought to stimulate Christians on the same ground.

by--Greek, "in" (compare 2Pe 3:1).

14. shortly I must put off--Greek, "the putting off (as a garment) of my tabernacle is speedy": implying a soon approaching, and also a sudden death (as a violent death is). Christ's words, Joh 21:18, 19, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Compare as to Paul, 2Ti 4:6. Though a violent death, he calls it a "departure" (Greek for "decease," 2Pe 1:15), compare Ac 7:60.

15. endeavour--"use my diligence": the same Greek word as in 2Pe 1:10: this is the field in which my diligence has scope. Peter thus fulfils Christ's charge, "Feed My sheep" (Joh 21:16, 17).

decease--"departure." The very word ("exodus") used in the Transfiguration, Moses and Elias conversing about Christ's decease (found nowhere else in the New Testament, but He 11:22, "the departing of Israel" out of Egypt, to which the saints' deliverance from the present bondage of corruption answers). "Tabernacle" is another term found here as well as there (Lu 9:31, 33): an undesigned coincidence confirming Peter's authorship of this Epistle.

that ye may be able--by the help of this written Epistle; and perhaps also of Mark's Gospel, which Peter superintended.

always--Greek, "on each occasion": as often as occasion may require.

to have ... in remembrance--Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "have them in (earnest) remembrance," as momentous and precious truths.

16. For--reason why he is so earnest that the remembrance of these things should be continued after his death.

followed--out in detail.

cunningly devised--Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare 1Co 3:13). But compare also 2Pe 2:3, "feigned words."

fables--as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth.

when we made known unto you--not that Peter himself had personally taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (2Pe 1:1, including, but not restricted, as First Peter, to the churches in Pontus, &c.).

power--the opposite of "fables"; compare the contrast of "word" and "power," 1Co 4:20. A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers (2Pe 3:4): I, James and John, saw with our own eyes a mysterious sample of His coming glory.

were--Greek, "were made."

eye-witnesses--As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.

his--emphatical (compare Greek): "THAT great One's majesty."

17. received ... honour--in the voice that spake to Him.

glory--in the light which shone around Him.

came--Greek, "was borne": the same phrase occurs only in 1Pe 1:13; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.

such a voice--as he proceeds to describe.

from the excellent glory--rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," De 33:26; Psa 21:5)."

in whom--Greek, "in regard to whom" (accusative case); but Mt 17:5, "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.

I am--Greek aorist, past time, "My good pleasure rested from eternity."

18. which came--rather as Greek, "we heard borne from heaven."

holy mount--as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.

we--emphatical: we, James and John, as well as myself.

19. We--all believers.

a more sure--rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp.

whereunto--to which word of prophecy, primarily the Old Testament in Peter's day; but now also in our day the New Testament, which, though brighter than the Old Testament (compare 1Jo 2:8, end), is but a lamp even still as compared with the brightness of the eternal day (compare 2Pe 3:2). Oral teachings and traditions of ministers are to be tested by the written word (Ac 17:11).

dark--The Greek implies squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "dry places" Lu 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth.

dawn--bursting through the darkness.

day star--Greek, the morning star," as Re 22:16. The Lord Jesus.

in your hearts--Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in the heart, the means to which is prayerfully giving heed to the word. This is associated with the coming of the day of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspeakable glory and felt presence, until He shall come (Mal 4:2). Is 66:14, 15, "When you see this, your heart shall rejoice ... For, behold, the Lord will come." However, Tregelles' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.

20. "Forasmuch as ye know this" (1Pe 1:18).

first--the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of.

is--Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as 1Pe 1:10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men ... spake (and afterwards wrote) ... moved by the Holy Ghost": a reason why ye should "give" all "heed" to it. The parallelism to 2Pe 1:16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by (human) wisdom," contrasted with "we were eye-witnesses of His majesty," as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of "the Holy Ghost" by whom they were "moved." "Private" is explained, 2Pe 1:21, "by the will of man" (namely, the individual writer). In a secondary sense the text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its readers (any more than by its writers) by their mere private human powers, but by the teaching of the Holy Ghost (Joh 16:14). "He who is the author of Scripture is its supreme interpreter" [Gerhard]. Alford translates, "springs not out of human interpretation," that is, is not a prognostication made by a man knowing what he means when he utters it, but," &c. (Joh 11:49-52). Rightly: except that the verb is rather, doth become, or prove to be. It not being of private interpretation, you must "give heed" to it, looking for the Spirit's illumination "in your hearts" (compare Note, see on 2Pe 1:19).

21. came not in old time--rather, "was never at any time borne" (to us).

by the will of man--alone. Jr 23:26, "prophets of the deceit of their own heart." Compare 2Pe 3:5, "willingly."

holy--One oldest manuscript has, "men FROM God": the emissaries from God. "Holy," if read, will mean because they had the Holy Spirit.

moved--Greek, "borne" (along) as by a mighty wind: Ac 2:2, "rushing (the same Greek) wind": rapt out of themselves: still not in fanatical excitement (1Co 14:32). The Hebrew "nabi," "prophet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but God's "Man of the Spirit" (Ho 9:7, Margin). "Thou testifiedst by Thy Spirit in Thy prophets." "Seer," on the other hand, refers to the mode of receiving the communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "borne (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (2Pe 3:2).

Simon Peter - Symeon, Συμεων, is the reading of almost all the versions, and of all the most important MSS. And this is the more remarkable, as the surname of Peter occurs upwards of seventy times in the New Testament, and is invariably read Σιμων, Simon, except here, and in Act 15:14, where James gives him the name of Symeon. Of all the versions, only the Armenian and Vulgate have Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write Symon; and Wiclif has Symont.

A servant - Employed in his Master's work.

And an apostle - Commissioned immediately by Jesus Christ himself to preach to the Gentiles, and to write these epistles for the edification of the Church. As the writer was an apostle, the epistle is therefore necessarily canonical. All the MSS. agree in the title apostle; and of the versions, only the Syriac omits it.

Precious faith - Ισοτιμον πιστιν· Valuable faith; faith worth a great price, and faith which cost a great price. The word precious is used in the low religious phraseology for dear, comfortable, delightful, etc.; but how much is the dignity of the subject let down by expressions and meanings more proper for the nursery than for the noble science of salvation! It is necessary however to state, that the word precious literally signifies valuable, of great price, costly; and was not used in that low sense in which it is now employed when our translation was made. That faith must be of infinite value, the grace of which Christ purchased by his blood; and it must be of infinite value also when it is the very instrument by which the soul is saved unto eternal life.

With us - God having given to you - believing Gentiles, the same faith and salvation which he had given to us - believing Jews.

Through the righteousness of God - Through his method of bringing a lost world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious impartiality, providing for Gentiles as well as Jews. See the notes on Rom 3:21-26 (note).

Of God and our Savior Jesus Christ - This is not a proper translation of the original του Θεου ἡμων και σωτηρος Ιησου Χριστου, which is literally, Of our God and Savior Jesus Christ; and this reading, which is indicated in the margin, should have been received into the text; and it is an absolute proof that St. Peter calls Jesus Christ God, even in the properest sense of the word, with the article prefixed. It is no evidence against this doctrine that one MS. of little authority, and the Syriac and two Arabic versions have Κυριου, Lord, instead of Θεου, God, as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach.

Grace - God's favor; peace - the effects of that favor in the communication of spiritual and temporal blessings.

Through the knowledge of God - Εν επιγνωσει· By the acknowledging of God, and of Jesus our Lord. For those who acknowledge him in all their ways, he will direct their steps. Those who know Christ; and do not acknowledge him before men, can get no multiplication of grace and peace.

As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead.

Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were,

1. A complete knowledge of the doctrines of the Gospel.

2. Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist.

3. Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons.

4. Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission.

By life and godliness we may understand,

1. a godly life; or,

2. eternal life as the end, and godliness the way to it; or,

3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come.

As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles.

That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, 1Pet 2:9, to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light.

But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc.

Whereby are given unto us - By his own glorious power he hath freely given unto us exceeding great and invaluable promises. The Jews were distinguished in a very particular manner by the promises which they received from God; the promises to Abraham, Isaac, Jacob, Moses, and the prophets. God promised to be their God; to protect, support, and save them; to give them what was emphatically called the promised land; and to cause the Messiah to spring from their race. St. Peter intimates to these Gentiles that God had also given unto them exceeding great promises; indeed all that he had given to the Jews, the mere settlement in the promised land excepted; and this also he had given in all its spiritual meaning and force. And besides τα μεγιστα επαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τα τιμια επαγγελματα; the valuable promises, those which came through the great price; enrolment with the Church of God, redemption in and through the blood of the cross, the continual indwelling influence of the Holy Ghost, the resurrection of the body, and eternal rest at the right hand of God. It was of considerable consequence to the comfort of the Gentiles that these promises were made to them, and that salvation was not exclusively of the Jews.

That by these ye might be partakers - The object of all God's promises and dispensations was to bring fallen man back to the image of God, which he had lost. This, indeed, is the sum and substance of the religion of Christ. We have partaken of an earthly, sensual, and devilish nature; the design of God by Christ is to remove this, and to make us partakers of the Divine nature; and save us from all the corruption in principle and fact which is in the world; the source of which is lust, επιθυμια, irregular, unreasonable, in ordinate, and impure desire; desire to have, to do, and to be, what God has prohibited, and what would be ruinous and destructive to us were the desire to be granted.

Lust, or irregular, impure desire, is the source whence all the corruption which is in the world springs. Lust conceives and brings forth sin; sin is finished or brought into act, and then brings forth death. This destructive principle is to be rooted out; and love to God and man is to be implanted in its place. This is every Christian's privilege; God has promised to purify our hearts by faith; and that as sin hath reigned unto death, even so shall grace reign through righteousness unto eternal life; that here we are to be delivered out of the hands of all our enemies, and have even "the thoughts of our hearts so cleansed by the inspiration of God's Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name." This blessing may be expected by those who are continually escaping, αποφυγοντες, flying from, the corruption that is in the world and in themselves. God purifies no heart in which sin is indulged. Get pardon through the blood of the Lamb; feel your need of being purified in heart; seek that with all your soul; plead the exceeding great and invaluable promises that refer to this point; abhor your inward self; abstain from every appearance of evil; flee from self and sin to God; and the very God of peace will sanctify you through body, soul, and spirit, make you burning and shining lights here below, (a proof that he can save to the uttermost ail that come to him by Christ), and afterwards, having guided you by his counsel through life, will receive you into his eternal glory.

And beside this - Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain;

Giving all diligence - Furnishing all earnestness and activity: the original is very emphatic.

Add to your faith - Επιχορηγησατε· Lead up hand in hand; alluding, as most think, to the chorus in the Grecian dance, who danced with joined hands. See the note on this word, 2Cor 9:10 (note).

Your faith - That faith in Jesus by which ye have been led to embrace the whole Gospel, and by which ye have the evidence of things unseen.

Virtue - Αρετην· Courage or fortitude, to enable you to profess the faith before men, in these times of persecution.

Knowledge - True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness.

Temperance - A proper and limited use of all earthly enjoyments, keeping every sense under proper restraints, and never permitting the animal part to subjugate the rational.

Patience - Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all.

Godliness - Piety towards God; a deep, reverential, religious fear; not only worshipping God with every becoming outward act, but adoring, loving, and magnifying him in the heart: a disposition indispensably necessary to salvation, but exceedingly rare among professors.

Brotherly kindness - Φιλαδελφιαν· Love of the brotherhood - the strongest attachment to Christ's flock; feeling each as a member of your own body.

Charity - Αγαπην· Love to the whole human race, even to your persecutors: love to God and the brethren they had; love to all mankind they must also have. True religion is neither selfish nor insulated; where the love of God is, bigotry cannot exist. Narrow, selfish people, and people of a party, who scarcely have any hope of the salvation of those who do not believe as they believe, and who do not follow with them, have scarcely any religion, though in their own apprehension none is so truly orthodox or religious as themselves.

After αγαπην, love, one MS. adds these words, εν δε τη αγαπῃ την παρακλησιν, and to this love consolation; but this is an idle and useless addition.

For if these things be in you and abound - If ye possess all there graces, and they increase and abound in your souls, they will make - show, you to be neither αργους, idle, nor ακαρπους, unfruitful, in the acknowledgment of our Lord Jesus Christ. The common translation is here very unhappy: barren and unfruitful certainly convey the same ideas; but idle or inactive, which is the proper sense of αργους, takes away this tautology, and restores the sense. The graces already mentioned by the apostle are in themselves active principles; he who was possessed of them, and had them abounding in him, could not be inactive; and he who is not inactive in the way of life must be fruitful. I may add, that he who is thus active, and consequently fruitful, will ever be ready at all hazard to acknowledge his Lord and Savior, by whom he has been brought into this state of salvation.

But he that lacketh these things - He, whether Jew or Gentile, who professes to have Faith in God, and has not added to that Faith fortitude, knowledge, temperance, patience, godliness, brotherly kindness, and universal love; is blind - his understanding is darkened, and cannot see afar off, μυωπαζων, shutting his eyes against the light, winking, not able to look truth in the face, nor to behold that God whom he once knew was reconciled to him: and thus it appears he is wilfully blind, and hath forgotten that he was purged from his old sins - has at last, through his nonimprovement of the grace which he received from God, his faith ceasing to work by love, lost the evidence of things not seen; for, having grieved the Holy Spirit by not showing forth the virtues of him who called him into his marvellous light, he has lost the testimony of his sonship; and then, darkness and hardness having taken place of light and filial confidence, he first calls all his former experience into doubt, and questions whether he has not put enthusiasm in the place of religion. By these means his darkness and hardness increase, his memory becomes indistinct and confused, till at length he forgets the work of God on his soul, next denies it, and at last asserts that the knowledge of salvation, by the remission of sins, is impossible, and that no man can be saved from sin in this life. Indeed, some go so far as to deny the Lord that bought them; to renounce Jesus Christ as having made atonement for them; and finish their career of apostasy by utterly denying his Godhead. Many cases of this kind have I known; and they are all the consequence of believers not continuing to be workers together with God, after they had experienced his pardoning love.

Reader, see that the light that is in thee become not darkness; for if it do, how great a darkness!

Wherefore - Seeing the danger of apostasy, and the fearful end of them who obey not the Gospel, and thus receive the grace of God in vain; give all diligence, σπουδασατε, hasten, be deeply careful, labor with the most intense purpose of soul.

To make your calling - From deep Gentile darkness into the marvellous light of the Gospel.

And election - Your being chosen, in consequence of obeying the heavenly calling, to be the people and Church of God. Instead of κλησιν, calling, the Codex Alexandrinus has παρακλησιν, consolation.

Sure - Βεβαιαν· Firm, solid. For your calling to believe the Gospel, and your election to be members of the Church of Christ, will be ultimately unprofitable to you, unless you hold fast what you have received by adding to your faith virtue, knowledge, temperance, etc.

For if ye do these things - If ye be careful and diligent to work out your own salvation, through the grace which ye have already received from God; ye shall never fall, ου μη πταισητε ποτε, ye shall at no time stumble or fall; as the Jews have done, and lost their election, Rom 11:11, where the same word is used, and as apostates do, and lose their peace and salvation. We find, therefore, that they who do not these things shall fall; and thus we see that there is nothing absolute and unconditional in their election. There is an addition here in some MSS. and versions which should not pass unnoticed: the Codex Alexandrinus, nine others, with the Syriac, Erpen's Arabic, Coptic, Ethiopic, Armenian, later Syriac with an asterisk, the Vulgate, and Bede, have ινα δια των καλων (ὑμων) εργων, That By (your) Good Works ye may make your calling and election firm. This clause is found in the edition of Colinaeus, Paris, 1534, and has been probably omitted by more recent editors on the supposition that the edition does not make a very orthodox sense. But on this ground there need be no alarm, for it does not state that the good works thus required merit either the calling and election, or the eternal glory, of God. He who does not by good works confirm his calling and election, will soon have neither; and although no good works ever did purchase or ever can purchase the kingdom of God, yet no soul can ever scripturally expect to see God who has them not. I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink: go, ye cursed. I was hungry, and ye gave me meat; etc., etc.; come, ye blessed.

For so an entrance shall be ministered - If ye give diligence; and do not fall, an abundant, free, honorable, and triumphant entrance shall be ministered to you into the everlasting kingdom. There seems to be here an allusion to the triumphs granted by the Romans to their generals who had distinguished themselves by putting an end to a war, or doing some signal military service to the state. (See the whole account of this military pageant in the note on 2Cor 2:14.) "Ye shall have a triumph, in consequence of having conquered your foes, and led captivity captive." Instead of everlasting kingdom, αιωνιον βασιλειαν, two MSS. have επουρανιον, heavenly kingdom; and several MSS. omit the word και Σωτηρος, and Savior.

Wherefore I will not be negligent - He had already written one epistle, this is the second; and probably he meditated more should he be spared. He plainly saw that there was no way of entering into eternal life but that which he described from the 5th to the 10th verse; and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection.

As long as I am in this tabernacle - By tabernacle we are to understand his body; and hence several of the versions have σωματι, body, instead of σκηνωματι, tabernacle. Peter's mode of speaking is very remarkable: as long as I AM in this tabernacle, so then the body was not Peter, but Peter dwelt in that body. Is not this a proof that St. Peter believed his soul to be very distinct from his body? As a man's house is the place where he dwells, so the body is the house where the soul dwells.

Knowing that shortly I must put off - St. Peter plainly refers to the conversation between our Lord and himself, related Joh 21:18, Joh 21:19. And it is likely that he had now a particular intimation that he was shortly to seal the truth with his blood. But as our Lord told him that his death would take place when he should be old, being aged now he might on this ground fairly suppose that his departure was at hand.

Moreover, I will endeavor - And is not this endeavor seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance.

After my decease - Μετα την εμην εξοδον· After my going out, i.e. of his tabernacle. The real Peter was not open to the eye, nor palpable to the touch; he was concealed in that tabernacle vulgarly supposed to be Peter. There is a thought very similar to this in the last conversation of Socrates with his friends. As this great man was about to drink the poison to which he was condemned by the Athenian judges, his friend Crito said, "But how would you be buried? - Socrates: Just as you please, if you can but catch me, and I do not elude your pursuit. Then, gently smiling, he said: I cannot persuade Crito, ὡς εγω ειμι οὑτος ὁ Σωκρατης ὁ νυνι διαλεγομενος, that I AM that Socrates who now converses with you; but he thinks that I am he, ὁν οψεται ολιγον ὑστερον νεκρον, και ερωτα πως εδι με θαπτειν, whom he shall shortly see dead; and he asks how I would be buried? I have asserted that, after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed." Platonis Phaedo, Oper., vol. i, edit. Bipont., p 260.

Cunningly devised fables - Σεσοφισμενοις μυθοις. I think, with Macknight and others, from the apostle's using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes.

For he received honor and glory - In his transfiguration our Lord received from the Father honor in the voice or declaration which said, This is my Son, the beloved One, in whom I have delighted. And he received glory, when, penetrated with, and involved in, that excellent glory, the fashion of his countenance was altered, for his face did shine as the sun, and his raiment was white and glistening, exceeding white like snow; which most glorious and preternatural appearance was a confirmation of the supernatural voice, as the voice was of this preternatural appearance: and thus his Messiahship was attested in the most complete and convincing manner.

And this voice - we heard - That is, himself, James, and John heard it, and saw this glory; for these only were the εποπται, beholders, on the holy mount. It is worthy of remark that our blessed Lord, who came to give a new law to mankind, appeared on this holy mount with splendor and great glory, as God did when he came on the holy mount, Sinai, to give the old law to Moses. And when the voice came from the excellent glory, This is my Son, the beloved One, in whom I have delighted; hear him: the authority of the old law was taken away. Neither Moses nor Elijah, the law nor the prophets, must tabernacle among men, as teaching the whole way of salvation, and affording the means of eternal life; these things they had pointed out, but these things they did not contain; yet the fulfillment of their types and predictions rendered their declarations more firm and incontestable. See below.

We have also a more sure word of prophecy - Εχομεν βεβαιοτερον τον προφητικον λογον· We have the prophetic doctrine more firm or more confirmed; for in this sense the word βεβαιοω is used in several places in the New Testament. See 1Cor 1:6 : Even as the testimony of Christ εβεβαιωθη, was Confirmed, among you. 2Cor 1:21 : Now he which stablisheth us, ὁ δε βεβαιων ἡμας, who Confirmeth Us. Col 2:7 : Rooted and built up in him, and established in the faith, βεβαιουμενοι, Confirmed in the faith. Heb 2:3 : How shall we escape if we neglect so great salvation ἡτις εβεβαιωτη, which was Confirmed to us. Heb 6:16 : And an oath, εις βεβαιωσιν, for Confirmation. This is the literal sense of the passage in question; and this sense removes that ambiguity from the text which has given rise to so many different interpretations. Taken according to the common translation, it seems to say that prophecy is a surer evidence of Divine revelation than miracles; and so it has been understood. The meaning of the apostle appears to be this: The law and the prophets have spoken concerning Jesus Christ, and Isaiah has particularly pointed him out in these words: Behold my servant whom I uphold, my Chosen in Whom My Soul Delighteth; I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and Them That Sit in Darkness out of the prison house, Isa 42:1, Isa 42:7. Now both at his baptism, Mat 3:17, and at his transfiguration, Jesus Christ was declared to be this chosen person, God's only Son, the beloved One in Whom He Delighted. The voice, therefore, from heaven, and the miraculous transfiguration of his person, have confirmed the prophetic doctrine concerning him. And to this doctrine, thus confirmed, ye do well to take heed; for it is that light that shines in the dark place - in the Gentile world, as well as among the Jews; giving light to them that sit in darkness, and bringing the prisoners out of the prison house: and this ye must continue to do till the day of his second, last, and most glorious appearing to judge the world comes; and the day star, φωσφορος, this light-bringer, arise in your hearts - manifest himself to your eternal consolation. Or perhaps the latter clause of the verse might be thus understood: The prophecies concerning Jesus, which have been so signally confirmed to us on the holy mount, have always been as a light shining in a dark place, from the time of their delivery to the time in which the bright day of Gospel light and salvation dawned forth, and the Son of righteousness has arisen in our souls, with healing in his rays. And to this all who waited for Christ's appearing have taken heed. The word φωσφορος, phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations.

Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet's own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind.

For the prophecy came not in old time - That is, in any former time, by the will of man - by a man's own searching, conjecture, or calculation; but holy men of God - persons separated from the world, and devoted to God's service, spake, moved by the Holy Ghost. So far were they from inventing these prophetic declarations concerning Christ, or any future event, that they were φερομενοι, carried away, out of themselves and out of the whole region, as it were, of human knowledge and conjecture, by the Holy Ghost, who, without their knowing any thing of the matter, dictated to them what to speak, and what to write; and so far above their knowledge were the words of the prophecy, that they did not even know the intent of those words, but searched what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. See 1Pet 1:11, 1Pet 1:12, and the notes there.

1. As the writer of this epistle asserts that he was on the holy mount with Christ when he was transfigured, he must be either Peter, James, or John, for there was no other person present on that occasion except Moses and Elijah, in their glorious bodies. The epistle was never attributed to James nor John; but the uninterrupted current, where its Divine inspiration was granted, gave it to Peter alone. See the preface.

2. It is not unfrequent for the writers of the New Testament to draw a comparison between the Mosaic and Christian dispensations; and the comparison generally shows that, glorious as the former was, it had no glory in comparison of the glory that excelleth. St. Peter seems to touch here on the same point; the Mosaic dispensation, with all the light of prophecy by which it was illustrated, was only as a lamp shining in a dark place. There is a propriety and delicacy in this image that are not generally noticed: a lamp in the dark gives but a very small portion of light, and only to those who are very near to it; yet it always gives light enough to make itself visible, even at a great distance; though it enlightens not the space between it and the beholder, it is still literally the lamp shining in a dark place. Such was the Mosaic dispensation; it gave a little light to the Jews, but shone not to the Gentile world, any farther than to make itself visible. This is compared with the Gospel under the emblem of daybreak, and the rising of the sun. When the sun is even eighteen degrees below the horizon daybreak commences, as the rays of light begin then to diffuse themselves in our atmosphere, by which they are reflected upon the earth. By this means a whole hemisphere is enlightened, though but in a partial degree; yet this increasing every moment, as the sun approaches the horizon, prepares for the full manifestation of his resplendent orb: so the ministry of John Baptist, and the initiatory ministry of Christ himself, prepared the primitive believers for his full manifestation on the day of pentecost and afterwards. Here the sun rose in his strength, bringing light, heat, and life to all the inhabitants of the earth. So far, then, as a lantern carried in a dark night differs from and is inferior to the beneficial effects of daybreak, and the full light and heat of a meridian sun; so far was the Mosaic dispensation, in its beneficial effects, inferior to the Christian dispensation.

3. Perhaps there is scarcely any point of view in which we can consider prophecy which is so satisfactory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the Divine Spirit, and after ages were alone to discover the object of the prophecy; and the fulfillment was to be the absolute proof that the prediction was of God, and that it was of no private invention - no discovery made by human sagacity and wisdom, but by the especial revelation of the all-wise God. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally so in those yet to be fulfilled; the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event.

To them that have obtained - Not by their own works, but by the free grace of God. Like precious faith with us - The apostles. The faith of those who have not seen, being equally precious with that of those who saw our Lord in the flesh. Through the righteousness - Both active and passive. Of our God and Saviour - It is this alone by which the justice of God is satisfied, and for the sake of which he gives this precious faith.

Through the divine, experimental knowledge of God and of Christ.

As his divine power has given us all things - There is a wonderful cheerfulness in this exordium, which begins with the exhortation itself. That pertain to life and godliness - To the present, natural life, and to the continuance and increase of spiritual life. Through that divine knowledge of him - Of Christ. Who hath called us by - His own glorious power, to eternal glory, as the end; by Christian virtue or fortitude, as the means.

Through which - Glory and fortitude. He hath given us exceeding great, and inconceivably precious promises - Both the promises and the things promised, which follow in their due season, that, sustained and encouraged by the promises, we may obtain all that he has promised. That, having escaped the manifold corruption which is in the world - From that fruitful fountain, evil desire. Ye may become partakers of the divine nature - Being renewed in the image of God, and having communion with them, so as to dwell in God and God in you.

For this very reason - Because God hath given you so great blessings. Giving all diligence - It is a very uncommon word which we render giving. It literally signifies, bringing in by the by, or over and above: implying, that good works the work; yet not unless we are diligent. Our diligence is to follow the gift of God, and is followed by an increase of all his gifts. Add to - And in all the other gifts of God. Superadd the latter, without losing the former. The Greek word properly means lead up, as in dance, one of these after the other, in a beautiful order. Your faith, that "evidence of things not seen," termed before "the knowledge of God and of Christ," the root of all Christian graces. Courage - Whereby ye may conquer all enemies and difficulties, and execute whatever faith dictates. In this most beautiful connexion, each preceding grace leads to the following; each following, tempers and perfects the preceding. They are set down in the order of nature, rather than the order of time. For though every grace bears a relation to every other, yet here they are so nicely ranged, that those which have the closest dependence on each other are placed together. And to your courage knowledge - Wisdom, teaching how to exercise it on all occasions.

And to your knowledge temperance; and to your temperance patience - Bear and forbear; sustain and abstain; deny yourself and take up your cross daily. The more knowledge you have, the more renounce your own will; indulge yourself the less. "Knowledge puffeth up," and the great boasters of knowledge (the Gnostics) were those that "turned the grace of God into wantonness." But see that your knowledge be attended with temperance. Christian temperance implies the voluntary abstaining from all pleasure which does not lead to God. It extends to all things inward and outward: the due government of every thought, as well as affection. "It is using the world," so to use all outward, and so to restrain all inward things, that they may become a means of what is spiritual; a scaling ladder to ascend to what is above. Intemperance is to abuse the world. He that uses anything below, looking no higher, and getting no farther, is intemperate. He that uses the creature only so as to attain to more of the Creator, is alone temperate, and walks as Christ himself walked. And to patience godliness - Its proper support: a continual sense of God's presence and providence, and a filial fear of, and confidence in, him; otherwise your patience may be pride, surliness, stoicism; but not Christianity.

And to godliness brotherly kindness - No sullenness, sternness, moroseness: "sour godliness," so called, is of the devil. Of Christian godliness it may always be said, "Mild, sweet, serene, and tender is her mood, Nor grave with sternness, nor with lightness free: Against example resolutely good, Fervent in zeal, and warm in charity." And to brotherly kindness love - The pure and perfect love of God and of all mankind. The apostle here makes an advance upon the preceding article, brotherly kindness, which seems only to relate to the love of Christians toward one another.

For these being really in you - Added to your faith. And abounding - Increasing more and more, otherwise we fall short. Make you neither slothful nor unfruitful - Do not suffer you to be faint in your mind, or without fruit in your lives. If there is less faithfulness, less care and watchfulness, since we were pardoned, than there was before, and less diligence, less outward obedience, than when we were seeking remission of sin, we are both slothful and unfruitful in the knowledge of Christ, that is, in the faith, which then cannot work by love.

But he that wanteth these - That does not add them to his faith. Is blind - The eyes of his understanding are again closed. He cannot see God, or his pardoning love. He has lost the evidence of things not seen. Not able to see afar off - Literally, purblind. He has lost sight of the precious promises: perfect love and heaven are equally out of his sight. Nay, he cannot now see what himself once enjoyed. Having, as it were, forgot the purification from his former sins - Scarce knowing what he himself then felt, when his sins were forgiven.

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

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

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

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

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

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

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

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

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

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

Ye do well, as knowing this, that no scripture prophecy is of private interpretation - It is not any man's own word. It is God, not the prophet himself, who thereby interprets things till then unknown.

For prophecy came not of old by the will of man - Of any mere man whatever. But the holy men of God - Devoted to him, and set apart by him for that purpose, spake and wrote. Being moved - Literally, carried. They were purely passive therein.

1 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 :

i. e. Such a Servant as is likewise an Apostle. The former agrees to all Gospel-ministers generally, the latter is a Title of a greater Eminency, and so he intimates, that he writ to them not meerly as an ordinary Minister, but in the Authority of an Apostle, an Officer of the highest degree in the Church.

Not in respect of the degree or strength of it, but in respect of the Object, Christ, and the Benefits that come by it, Justification, Sanctification, Adoption, &c. in which respect the Faith of the weakest Believer is as precious as that of the strongest.

Either with us Apostles, or with us Jewish Christians born, or inhabiting in Iudea.

The Greek Preposition which we render through, may likewise be rendred, with, as v. 5. and Acts 7.38. in the Church, that is, with the Church; and so the sense is either, 1. Through the Righteousness, i. e. Truth and Faithfulness of Christ in his Promises, whereof the Faith of the Saints was an Effect: Or, 2. through the Righteousness of Christ, as the meritorious Cause of their Faith: Or, 3. with the Righteousness of Christ imputed to them, and made theirs, upon their believing. They had obtained like precious Faith as the Apostles themselves and others had, together with the Righteousness of Christ, an Interest in which always accompanies Faith, Rom. 4.22,

There being but one Article in the Greek, these words are to be understood conjunctly, the Particle, and, being but an explicative, and the sense is, Through the Righteousness of our God, even our Saviour Jesus Christ, who is God: See the like, v. 11. and ch. 3.18. Ioh. 20.28. Tit. 2.14.

Marginal references: Or, Simon.; Gr. of our God and Saviour.

2 Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord;

Or Acknowledgment, i. e. Faith, whereby we are made Partakers of all the saving Graces of the Spirit; and whereby being justified, we are at peace with God, Rom. 5.1

There being no saving Knowledge of God, or Faith in him, but by Christ.

Marginal references: 1 Pet. 1.2. Jude 2.

3 According as his divine power hath given unto us all things k that pertain unto life and godliness, through the knowledge of him that hath called us to glory and vertue ;

This may refer either, 1. to what goes before, Grace and Peace be multiplied unto you, &c. according as his divine Power hath given unto us, &c. and then in these words the Apostle shews what Reason there was to hope, that Grace and Peace should be multiplied to them, and perfected in them, viz. because God hath already given them all things pertaining to Life and Godliness, q. d. he that hath done thus much for you, will do more, and finish his Work in you. Or, 2ly. to what follows, and then the Greek Phrase rendred, according as, is not a Note of Similitude, but of Illation, and may be rendred, since, or seeing that, and so the words are not a part of the Salutation, but the beginning of the Body of the Epistle, and relate to v. 5. Seeing that his Divine Power hath given unto us all things that pertain, &c. add to your Faith, Virtue, &c. as God hath done his part, so do you yours in the diligent Performance of what he hath enabled you unto.

Divine Power may relate either to God, or rather to Christ, immediately going before, and then it tends to the confirming their Hope of the Multiplication of Grace, and Peace to them, not only from God, but from Christ, in that they had already experienced his Divine Power in giving them all things pertaining to Life and Godliness, i. e. whatever may be helpful to it, the Spirit, Faith, Repentance, &c. Ioh. 7.39. and 2 Cor. 4.6. and 2 Tim. 2.25.

Either, 1. spiritual Life, and then Godliness may be added by way of Explication, that Life which consists in Godliness, or a godly Life; or, by Life, may be meant the inward permanent Principle of spiritual Acts, and the Exercise of them may be called Godliness, as the Perfection of that Principle is called Glory. Or, 2ly. Eternal Life, to which we attain through Godliness, as the way; and then likewise they are understood distinctly, Life as the end, and Godliness as the means; and so Life in this Verse is the same as Peace in the former; and Godliness the same as Grace.

According to our Translation, Glory may be the same as Life, before, and Virtue the same with Godliness, and then the words set forth the end of God's calling us, viz. unto Glory, or Life hereafter, as well as Virtue or Godliness now. But the Greek Preposition [non-Latin text not transcribed], is no where (as some observe) in the New-Testament found to signifie to; for in Rom. 6.4. (which some alledge) it is best rendred by; Glory being there put for God's power, and therefore our Margin here reads it by Glory and Virtue; which may either be, by an Hendiadis, for gorious Virtue, taking Virtue for Power, that glorious Power of God, which is put forth in calling us, Ephes. 1.18, 19. or his Goodness and Mercy which appears in the same Calling, in which sense the word may be understood, See Tit. 3.4, 5. 1 Pet. 2.9. or (which comes to the same) Glory being often taken for Power, Ioh. 2.11. by Glory and Virtue may be meant God's Power, and Goodness, or Mercy.

Marginal references: Joh. 17.3.; Or, by.

4 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.

This word may be rendred, is that, for that, in as much as, and then this is an Explication of the things that pertain to Life and Godliness, to Glory and Virtue, all those things being contained in the Promises; or whereby may be understood of the Glory and Virtue last mentioned, taking them in the latter sense explained, v. 3. q. d. by which glorious Goodness and Mercy to us.

By Promises we may understand either the matter of the Promises, the things promised, Heb. 10.36. such as Redemption by Christ, Reconciliation, Adoption, &c. and then they are called exceeding great and precious, in comparison of all temporal and worldly things; or else the Promises themselves, which are called great, because of the Excellency of the things contained in them, and precious in Relation to us; great Things being not only contained in the Promises, but by them secured to us.

We are said to be Partakers of the Divine Nature, not by any Communication of the Divine Essence to us, but by God's impressing upon us, and infusing into us those divine Qualities and Dispositions (Knowledge, Righteousness, and true Holiness) which do express and resemble the Perfections of God, and are called his Image, Ephes. 4.24. Col. 3.10. And we are said to be made Partakers of this Divine Nature by the Promises of the Gospel, because they are the effectual means of our Regeneration (in which that Divine Nature is communicated to us) by reason of that quickning Spirit which accompanieth them, 2 Cor. 3.6. works by them, and forms in us the Image of that Wisdom; Righteousness, and Holiness of God, which appears in them; or of that Glory of the Lord, which, when by Faith we behold in the Glass of Gospel-Promises, we are changed into the same Image, even as by the Spirit of the Lord, 2 Cor. 3.18. Or, the Divine Nature may be understood of the Glory, and Immortality of the other Life, wherein we shall be conformed to God, and whereof by the Promises we are made Partakers.

Either by Corruption here we are to understand, 1. Destruction, to which the greatest Part of the World is obnoxious through Lust, and then Corruption must be opposed to Life, and Peace before, and Lust to Virtue and Godliness: Or, 2. rather all the Pravity or Wickedness of human Nature, which is here said to be, i. e. to reign and prevail in the World, or worldly Men through Lust, or habitual Concupiscence, which is the Spring and Root from which it proceeds, and then the sense is the same as Gal. 5.24. This Corruption through Lust is opposed to the Divine Nature before, and escaping this Corruption agrees with being Partakers of that Divine Nature. See Eph. 4.22, 23, 24. Col. 3.9, 10.

Marginal references: Heb. 12.10. 1 Joh. 3.2.

5 And besides this , giving all diligence, and to your faith , vertue ; and to vertue, knowledge ;

Here the Apostle begins his Exhortation, that since God had done so much for them, v. 3, 4. they would likewise do their Duty; and that their care and diligence in improving the Grace they had received, might be added to his Bounty in giving it them.

Or, minister unto; or it may be a Metaphor taken from the ancient way of Dancing, in which they joyned Hands one with another, thereby helping, and holding up one another. Faith is here set forth as the first Grace, and which (as it were) leads up, the rest following it, and attending upon it, yet all in conjunction one with another.

Faith is set in the first place as the prime Grace of a Christian, the Foundation and Root of all other, as being that without which nothing else can be pleasing to God, Heb. 11.6.

By Virtue he seems to understand Universal Righteousness, or a Complication of all those Graces by which Faith is wont to work; and this being more general, he proceeds from it to o[illegible: 2 letters]ers that are more special.

By this may be meant spiritual Prudence, which governs and directs other Vertues in their actings; and it is called Knowledge, because it consists in the practical Knowledge of the Will of God. See 2 Cor. 6.6. and 1 Pet. 3.7.

6 And to knowledg, temperance ; and to temperance, patience ; and to patience, godliness ;

A Grace which represseth, and curbs in, not only sensual Lusts, but all inordinate Appetites, Gal. 5.22. Tit. 1.8.

That Christian Fortitude whereby we bear Afflictions and Injuries, so as to persevere in our Duty without being moved by the Evils that attend us in the doing of it.

Which respects our immediate Duty to God, and comprehends all the Duties of the first Table▪ This is joyned to Patience, as being that which teacheth us, in all we suffer, to acknowledge God's Providence, and Promises of Deliverance, and Recompence.

7 And to godliness, brotherly kindness ; and to brotherly kindness, charity .

A love to those that are of the Houshold of Faith. This is joyned to Godliness, to shew that it is in vain to pretend to true Religion, and yet be destitute of brotherly Love.

This is more general than the former, and relates to all Men, even our Enemies themselves.

8 For if these things be in you and abound , they make you that ye shall neither be barren , nor unfruitful in the knowledge of our Lord Jesus Christ.

If ye not only have these Graces in you, but abound, or grow in them, both as to the inward degree, and outward Exercise of them.

Either they make you, or declare you not to be barren, or both; they will be both the Causes and Evidences of your not being barren.

Or, slothful, idle, unactive.

Void of good Works, which are frequently compared to Fruits, Matth. 3.10. and 7.17, 18, 19. Gal. 5.22.

i. e. The Faith of Christ. But more is implied here, than expressed, q. d. they will make you be active and fruitful in the Knowledge of Christ, and declare you to be so, and thereby make it appear, that ye have not in vain learned Christ.

Marginal references: Gr. idle ▪; Tit. 3.14.

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 .

He that doth not live in the Exercise of the fore-mentioned Graces.

Spiritually blind, as being destitute of saving Knowledge.

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 in blind, and as a blind Man, gropes, not knowing which way to go; he is really destitute of the Knowledge he pretends to: Or, 2ly, to be pore-blind, 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.

He is judged in the sight of God, to forget a Benefit received, that is not effectually mindful of it, in living sutably to it. And so here, he that professeth himself to have been purged from his old Sins, in Justification and Santification, by the Blood and Spirit of Christ, 1 Cor. 6.11. Ephes. 5.25, 26, 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 vouchasafed 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.

Marginal references: 1 Joh. 2.9, 11.

10 Wherefore the rather, brethren, give diligence to make your calling , and election sure : for if ye do these things , ye shall never fall .

Viz. In the Exercise of the forementioned Graces.

Your effectual Calling to the Faith of Christ.

Your eternal Election to Grace and Glory.

Not in respect of God; whose Counsel is in it self sure and stable, Rom. 11.29. 2 Tim. 2.19. but in respect of your selves, who may best discern the cause by its effects, and so your Election by your good Works to which you were chosen, Ephes. 1.4. and which prove your Calling, (as being the proper genuine Fruits of it, Ephes. 4.1, 2. &c.) as that doth Election from whence it proceeds, Acts 13.48. Rom. 8.30.

The things prescribed, v. 5, 6, 7.

Not wholly apostatize from God's ways, nor so fall through Temptation into any Sin, as not to recover out of it.

Marginal references: 1 Joh. 3.19.

11 For so an entrance shall be ministred to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

Or, richly; while ye minister, or add one Grace to another, one good Work to another, v. 5. &c. God likewise will minister (the same word is here used, as v. 5.) or add largely, or richly the Supplies of the Spirit, in Grace, and Strength, and Consolation, and whatsoever is needful for you in the way, whereby your Faith may be increased, your Joy promoted, and your Perseverance secured, till ye come into the Possession of the everlasting Kingdom.

12 Wherefore I will not be negligent to put you always in remembrance of these things, though you know them , and be established in the present truth .

i. e. I will be diligent and careful.

He prevents an Objection, q. d. though ye know these things already, yet being things of great moment, and you being beset with Temptations, encompassed about with Infirmities, and while you are on the Earth, being in a Land of Forgetfulness, it is necessary to put you in mind of what you know, that ye may remember to do it. See the like, Rom. 15.14, 15. and 1 Iohn 2.21.

The Truth of the Gospel now revealed to you; that which was the great Subject of the Apostles Preaching and Writings, that Jesus Christ was the Christ; That Redemption was wrought by him; That he was risen from the dead; That whosoever believed on him, should receive Remission of Sins, &c. the Promise made to the Fathers being now fulfilled, Acts 13.32, 33. and what was future under the Old-Testament, being present under the New.

13 Yea, I think it meet as long as I am in this tabernacle , to stir you up , by putting you in remembrance.

In the Body; q. d. having not long to live, I would live to the best purpose, and so as I may do the most Good. He calls his Body a Tabernacle both in respect of its short continuance, its mean Structure, and his laborious life in it.

To awaken and rouze you up, as ye have need, the Flesh being slothful; and lest ye should by security and slightness lose the Benefit of what ye have learned: where Knowledg is not wanting, yet Admonitions may be useful.

Marginal references: Chap. 3.1.

14 Knowing that shortly I must put off this my tabernacle , even as our Lord Jesus Christ hath shewed me .

A Metaphor taken from Garments; the Soul while in the Body, is clothed with Flesh, and Death to the godly is but the putting off their Clothes, and going to Bed, Isa. 57.2.

See 2 Cor. 5.1.

Iohn 21. Christ tells Peter of the kind of his Death, that it should be violent, but speaks nothing there of the circumstance of the time; and therefore either this Apostle had a twofold Revelation of his Death, the former as to the manner of it, and this latter concerning the time: Or, if this here were no other Revelation but that, Iohn 21. it may be said, that v. 18.22. Christ intimates that Peter's Death should be before Iohn's, who should live till he came, viz. in Judgment against Ierusalem to destroy it, which Peter now (observing the Affairs of the Iews, and considering his Masters words, Matth. 24.) perceived to be nigh at hand; and thence infers, that his own Death was not far off.

Marginal references: See Deut. 4.21, 22. 2 Tim. 4.6.; Joh. 21.18, 19.

15 Moreover, I will endeavour that ye may be able after my decease, to have these things always in remembrance .

The Doctrine before delivered concerning Faith in Christ, the Practice of good Works, and their continuance in both.

This may be joyned either to endeavour, and so relate to the Apostle himself; he would always be diligent, and do his part, that they might have these things in remembrance: or rather, (according to our Translation) to having in remembrance, Peter being now near his end; and therefore this always, may better refer to them that were to live after him, than to himself that was so soon to die.

Or, to commemorate them, viz. to the Benefit, and Edification of the Church; and this includes their having them in remembrance, but implies something more.

16 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 eye-witnesses of his majesty .

Human Figments artificially contrived, either to please and gratifie Mens Fancies, or to deceive and pervert their Judgment; q. d. the things we have preached unto you (the Sum of which is the Power and Coming of our Lord Jesus Christ) are the true Sayings of God, not the Fictions of Men; and so he may have respect both to Heathenish and Jewish Fables. See 1 Tim. 1.4. & 4.7. 2 Tim. 4.4. Tit. 1.14.

This relates to the Divine Nature of Christ with its glorious Effects, the efficacy of his Doctrine, the Miracles whereby he confirmed it, and especially his Resurrection from the Dead, Rom. 1.4.

This respects his Human Nature, his coming in the Flesh, in which he manifested the Power before-mentioned; both together contain the Sum of the whole Gospel, viz. That Christ, the promised Messiah, is come in the Flesh, and that he was furnished with Power sufficient, and Ability to save Sinners to the utmost. Or, Christ's coming here may be his second coming, to which the word here used is for the most part applied in the New-Testament, and whereof his Transfiguration in the following Verse was a Representation, and a Fore-runner; and in the Belief of which the Apostle would confirm these Saints against those that scoffed at it, ch. 3. v. 3, 4.

By Christ's Majesty may be understood all that Glory which did shine out in him during the whole time of his abode upon earth, Iohn 1.14. but especially that more eminent Manifestation of it in his Transfiguration in the next Verse.

Marginal references: 1 Cor. 1.17. & 2.1.; Mat. 17.1, 2, 1 Joh. 1.1. and 4.14.

17 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.

Either Honour and Glory for glorious Honour; or Glory may relate to that Lustre which appeared in the Body of Christ at his Transfiguration, Matth. 17.2. and Honour to the Voice which came to him from his Father, and the honourable Testimony thereby given him.

Either from Heaven, or from the glorious God the Father of Christ, who, by this Voice, did in a special manner manifest his glorious Presence.

I. e. This is the Messiah to often promised, and therefore all that was spoken of the Messiah in the Law and the Prophets, centers in him.

This implies not only that Christ is peculiarly the Beloved of the Father, but that all they that are adopted to God by Faith in Christ, are beloved, and graciously accepted in and through him, Matth. 3.17. Iohn 17.26. Ephes. 1.6.

Marginal references: Mat. 17.5.

18 And this voice which came from heaven we heard r, when we were with him in the holy mount.

I, and Iames, and Iohn. The Apostle avoucheth himself to have been an Ear-witness, as well as; Eye-witness of Christ's Glory, hereby intimating that there was as much certainty of the Gospel, even in an human way, as could possibly be obtained of any thing that is done in the World, seeing Men can be humanly certain of nothing more, than of what they perceive by their Senses: compare 1 Iohn 1.1, 3.

So called, not because of any inherent Holiness in it, but because of the extraordinary Manifestation of God's Presence there, in the same sense as the Ground is called holy where God appeared to Moses and Ioshua, Exod. 3.5. Iosh. 5.15.

19 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.

Peter having proved the certainty of the Evangelical Doctrine, by their Testimony that had seen Christ's Glory in his Transfiguration, and heard the Father's Testimony of him, now proves the same by the Testimony of the Prophets under the Old-Testament, and calls the word of Prophecy a more sure Word, comparing it either, 1. with the Voice from Heaven, then which he calls the word of Prophecy more firm or sure, not in respect of Truth (which was equal in both) but in respect of the manner of its Revelation, the Voice from Heaven being transient, and heard only by three Apostles; whereas the Word of Prophecy was not only received by the Prophets from God, but by his Command committed to Writing, confirmed by a Succession of their fellow-Prophets in their several Generations, and approved by Christ himself, and by him preferred before Miracles themselves, Luke 16.29, 31. Or, 2. with the Testimony of Peter and the other two Apostles concerning that Voice which came to Christ, than which Testimony the Word of Prophecy is said to be more sure; not▪ simply and it in self, but in respect of those to whom the Apostle writ; it was more firm in their Minds who had received it; or, more sure as to them that were Iews, and had so fully entertained the writings of the Prophets, and had them in so great Veneration, being confirmed by the consent of so many Ages; whereas the Testimony of these Apostles did not so fully appear to them to be Divine, as not being heretofore expressed in Scripture.

i. e. That ye search and study it, subject your Consciences to the Power of it, and order your Conversations according to it.

Or, Lamp, to which the Word is often compared, Psal. 119.105. Prov. 6.23. Because, as a Lamp, or Candle lighted, dispells the Darkness, and gives Light to those that are in the House, or Room where it is; so the Word gives Light to all that are in God's House, as the Church is called, 1 Tim. 3.15.

Or Dirty, squalid, because places that have no Light, are usually filthy; the Dirt which is not seen is not removed.

Either, 1. The last day called the Day by way of excellency, because when it once begins, it will never end, and will be all Light without any Darkness; and then what is said of the Word of Prophecy, is to be understood of the whole Scripture; and the sense is, that whereas the whole time of this Life is but a kind of Night of Error and Ignorance, God hath set up his Candle, given us the Light of the Scripture to guide us, and lead us till we come to the glorious Light of the future Life, in which we shall have no need of the Light of the Scripture to direct us, but shall see God as he is, and Face to Face, 1 Cor. 13.12. According to this Exposition, the dawning of the Day, and the Day-Star arising, do not signify different parts of the same day, but rather the whole Day as opposed to that Darkness which would totally over-spread us, were it not for the Light the Word affords us: Our Minds of themselves are dark, in them the Light of the Word shines, and dispells the Darkness by degrees, according as the Spirit gives us more understanding of it, but yet the Darkness will not be wholly removed, till the Day of Eternal Life dawn upon us, and the Day-Star of the perfect Knowledg of God in the Beatifical Vision arise in our hearts. Or, 2. By the Day-dawning, and the Day-Star arising, may be understood a more full, clear, and explicit Knowledg of Christ, and the Mysteries of the Gospel; and then this relates particularly to the Prophecies of the Old-Testament; and, as Paul calls the times of the Old-Testament, a Night, Rom. 13.12. as being a time of Darkness and Shadows, in comparison of the Light, and Knowledg of Christ under the New-Testament; so Peter here compares the Writings of the Prophets to a Candle, which gives some, but less Light, and the Preaching of the Gospel to the Day-dawning, and Day-star arising; and commends these Christian Iews to whom he writ, for making use of, and attending to, even this lesser Light, till they attained to greater degrees of Illumination, and the Day-Star of a more full and clear knowledg of Christ, as revealed in the Gospel, did arise in their Hearts. This Exposition is favoured by Act. 17.11. they there, and so the Iewish Converts here, did search the Scriptures, to see if the things spoken by the Apostles did agree with what was before written by the Prophets; and as they there, so these here, are commended for their diligence in so doing, and intimation given them, that they must attend to the Light of the Old-Testament-Prophecies, till they were thereby led into a greater knowledg and understanding of the Gospel-revelation.

Marginal references: Joh. 5.35.; Rev. 2.28. & 22.16.

20 Knowing this first that no prophecy of the Scripture is of any private interpretation .

Either, principally and above other things, as being most worthy to be known; or, knowing this as the first Principle of Faith, or the first thing to be Believed.

The Greek word here used, may be rendred, either, 1. as our Translators do Interpretation or Explication, and then the meaning is, not that private Men are not to interpret the Scripture, only refer all to the Church▪ but that no Man, nor Company of Men, no Church nor publick Officers are to interpret the Scripture of their own Heads, according to their own Minds, so as to make their private sence be the sence of the Scripture, but to seek the understanding of it from God, who shews them the meaning of the Word in the Word it self (the more obscure places being expounded by the more clear) and by his Spirit leads Believers in their searching the Scripture, into the understanding of his Mind in it. God himself being the Author of the Word, as v. 21. is the best Interpreter of it: Or, 2 Mission or Dimission, a Metaphor taken from Races, where they that ran, were let loose from the Stage where the Race began, that they might run their Course. The Prophets in the Old-Testament are said to Run, as being God's Messengers, Ier. 23.21. and God is said to send them, Ezek. 13.6, 7. and then this doth not immediately concern the Interpretation of the Scripture, but the first Revelation of it, spoken of in the next Verse; and the question is not, Who hath Authority to Interpret the Scripture now written? but, What Authority the Pen-Men had to write it? and consequently, what respect is due to it? and, why Believers are so carefully to take heed to it. And then the meaning is, that it is the first Principle of our Faith, that the Scripture is not of Human Invention, but Divine Inspiration; that the Prophets writ not their own private Sence in it, but the Mind of God; and at his Command, not their own Pleasure.

Marginal references: Rom. 12.6.

21 For the prophecy came not in old time by the will of man , but holy men of God , spake as they were moved by the Holy Ghost.

The Prophetical Writings, or Word of Prophecy, v. 19.

The Prophets spake not of themselves what and when they pleased,

Prophets, called Men of God, 1 Sam. 2.27. and 9.6. and 1 Kings 17.18. and elsewhere. They are here called Holy, not only because of their Lives wherein they were examples to others, but because they were the special instruments of the Holy Ghost, who sanctified them to the work of Preaching, and Penning what he Dictated to them.

Or, carried out, or acted, i. e. elevated above their own natural abilities. This may imply the illumination of their Minds with the knowledg of Divine Mysteries, the gift of Infallibility, that they might not err, of Prophecy to foretell things to come, and a peculiar instinct of the Holy Ghost, whereby they were moved to Preach or Write.

Marginal references: 2 Tim. 3.16. 1 Pet. 1.11.; Or, at any time.

Second Peter

The penman of this epistle appears plainly to be the same who wrote the foregoing; and, whatever difference some learned men apprehend they discern in the style of this epistle from that of the former, this cannot be a sufficient argument to assert that it was written by Simon who succeeded the apostle James in the church at Jerusalem, inasmuch as he who wrote this epistle calls himself Simon Peter, and an apostle (v. 1), and says that he was one of the three apostles that were present at Christ's transfiguration (v. 18), and says expressly that he had written a former epistle to them, ch. iii. 1. The design of this second epistle is the same with that of the former, as is evident from the first verse of the third chapter, whence observe that, in the things of God, we have need of precept upon precept, and line upon line, and all little enough to keep them in remembrance; and yet these are the things which should be most faithfully recorded and frequently remembered by us.

In this chapter we have, I. An introduction, or preface, making way for, and leading to, what is principally designed by the apostle, ver. 1-4. II. An exhortation to advance and improve in all Christian graces, ver. 5-7. III. To enforce this exhortation, and engage them seriously and heartily to comply with it, he adds, 1. A representation of the very great advantage which will thereby accrue to them, ver. 8-11. 2. A promise of the best assistance the apostle was able to give to facilitate and forward this good work, ver. 12-15. 3. A declaration of the certain truth and divine origin of the gospel of Christ, in the grace whereof they were exhorted to increase and persevere.

The Felicity of the Church. (a. d. 67.)

1 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 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3 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: 4 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.

The apostle Peter, being moved by the Holy Ghost to write once more to those who from among the Jews were turned to faith in Christ, begins this second epistle with an introduction, wherein the same persons are described and the same blessings are desired that are in the preface to his former letter; but there are some additions or alterations which ought to be taken notice of, in all the three parts of the introduction.

I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Ps. cxvi. 16. The service of Christ is the way to the highest honour, John xii. 26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God, Rev. i. 6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ.

II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Tit. i. 1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Matt. xxii. 14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isa. lv. 1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Rev. iii. 18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. 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, and that from all sins, Acts xiii. 39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite value to those who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those that believe, and as such he yielded this meritorious obedience; and therefore it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead.

III. We have the apostolical benediction, wherein he wishes for the multiplication and increase of the divine favour to them, and the advancement and growth of the work of grace in them, and that peace with God and in their own consciences (which cannot be without grace) may abound in them. This is the very same benediction that is in the former epistle; but here he adds,

1. An account of the way and means whereby grace and peace are multiplied—it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, John xvii. 3.

2. The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe, (1.) The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man. (2.) All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (John i. 16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in this verse godliness and life. (3.) Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Eph. i. 19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Ps. lxiii. 2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light, 1 Pet. ii. 9. (4.) In the fourth verse the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe, [1.] The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great, Num. xiv. 17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Ps. cxix. 18. [2.] The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Heb. xi. 39), so the great promise of the New Testament is the Holy Ghost (Luke xxiv. 49), and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, 1 John v. 19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it.

Spiritual Diligence; Advancement in Holiness. (a. d. 67.)

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity. 8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 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. 10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.

In these words the apostle comes to the chief thing intended in this epistle—to excite and engage them to advance in grace and holiness, they having already obtained precious faith, and been made partakers of the divine nature. This is a very good beginning, but it is not to be rested in, as if we were already perfect. The apostle had prayed that grace and peace might be multiplied to them, and now he exhorts them to press forward for the obtaining of more grace. We should, as we have opportunity, exhort those we pray for, and excite them to the use of all proper means to obtain what we desire God to bestow upon them; and those who will make any progress in religion must be very diligent and industrious in their endeavours. Without giving all diligence, there is no gaining any ground in the work of holiness; those who are slothful in the business of religion will make nothing of it; we must strive if we will enter in at the strait gate, Luke xiii. 24.

I. Here we cannot but observe how the believer's way is marked out step by step. 1. He must get virtue, by which some understand justice; and then the knowledge, temperance, and patience that follow, being joined with it, the apostle may be supposed to put them upon pressing after the four cardinal virtues, or the four elements that go to the making up of every virtue or virtuous action. But seeing it is a faithful saying, and constantly to be asserted, that those who have faith be careful to maintain good works (Tit. iii. 8), by virtue here we may understand strength and courage, without which the believer cannot stand up for good works, by abounding and excelling in them. The righteous must be bold as a lion (Prov. xxviii. 1); a cowardly Christian, who is afraid to profess the doctrines or practise the duties of the gospel, must expect that Christ will be ashamed of him another day. "Let not your hearts fail you in the evil day, but show yourselves valiant in standing against all opposition, and resisting every enemy, world, flesh, devil, yea, and death too." We have need of virtue while we live, and it will be of excellent use when we come to die. 2. The believer must add knowledge to his virtue, prudence to his courage; there is a knowledge of God's name which must go before our faith (Ps. ix. 10), and we cannot approve of the good, and acceptable, and perfect will of God, till we know it; but there are proper circumstances for duty, which must be known and observed; we must use the appointed means, and observe the accepted time. Christian prudence regards the persons we have to do with and the place and company we are in. Every believer must labour after the knowledge and wisdom that are profitable to direct, both as to the proper method and order wherein all Christian duties are to be performed and as to the way and manner of performing them. 3. We must add temperance to our knowledge. We must be sober and moderate in our love to, and use of, the good things of this life; and, if we have a right understanding and knowledge of outward comforts, we shall see that their worth and usefulness are vastly inferior to those of spiritual mercies. Bodily exercises and bodily privileges profit but little, and therefore are to be esteemed and used accordingly; the gospel teaches sobriety as well as honesty, Tit. ii. 12. We must be moderate in desiring and using the good things of natural life, such as meat, drink, clothes, sleep, recreations, and credit; an inordinate desire after these is inconsistent with an earnest desire after God and Christ; and those who take more of these than is due can render to neither God nor man what is due to them. 4. Add to temperance patience, which must have its perfect work, or we cannot be perfect and entire, wanting nothing (Jam. i. 4), for we are born to trouble, and must through many tribulations enter into the kingdom of heaven; and it is this tribulation (Rom. v. 3) which worketh patience, that is, requires the exercise and occasions the increase of this grace, whereby we bear all calamities and crosses with silence and submission, without murmuring against God or complaining of him, but justifying him who lays all affliction upon us, owning that our sufferings are less than our sins deserve, and believing they are no more than we ourselves need. 5. To patience we must add godliness, and this is the very thing which is produced by patience, for that works experience, Rom. v. 4. When Christians bear afflictions patiently, they get an experimental knowledge of the loving-kindness of their heavenly Father, which he will not take from his children, even when he visits their iniquity with the rod and their transgression with stripes (Ps. lxxxix. 32, 33), and hereby they are brought to the child-like fear and reverential love wherein true godliness consists: to this, 6. We must add brotherly-kindness, a tender affection to all our fellow-christians, who are children of the same Father, servants of the same Master, members of the same family, travellers to the same country, and heirs of the same inheritance, and therefore are to be loved with a pure heart fervently, with a love of complacency, as those who are peculiarly near and dear to us, in whom we take particular delight, Ps. xvi. 3. 7. Charity, or a love of good-will to all mankind, must be added to the love of delight which we have for those who are the children of God. God has made of one blood all nations, and all the children of men are partakers of the same human nature, are all capable of the same mercies, and liable to the same afflictions, and therefore, though upon a spiritual account Christians are distinguished and dignified above those who are without Christ, yet are they to sympathize with others in their calamities, and relieve their necessities, and promote their welfare both in body and soul, as they have opportunity: thus must all believers in Christ evidence that they are the children of God, who is good to all, but is especially good to Israel.

II. All the forementioned graces must be had, or we shall not be thoroughly furnished for all good works—for the duties of the first and second table, for active and passive obedience, and for those services wherein we are to imitate God as well as for those wherein we only obey him—and therefore to engage us to an industrious and unwearied pursuit of them, the apostle sets forth the advantages that redound to all who successfully labour so as to get these things to be and abound in them, v. 8-11. These are proposed,

1. More generally, v. 8. The having these things make not barren (or slothful) nor unfruitful, where, according to the style of the Holy Ghost, we must understand a great deal more than is expressed; for when it is said concerning Ahaz, the vilest and most provoking of all the kings of Judah, that he did not right in the sight of the Lord (2 Kings xvi. 2), we are to understand as much as if it had been said, He did what was most offensive and abominable, as the following account of his life shows; so, when it is here said that the being and abounding of all Christian graces in us will make us neither inactive nor unfruitful, we are thereby to understand that it will make us very zealous and lively, vigorous and active, in all practical Christianity, and eminently fruitful in the works of righteousness. These will bring much glory to God, by bringing forth much fruit among men, being fruitful in knowledge, or the acknowledging of our Lord Jesus Christ, owning him to be their Lord, and evidencing themselves to be his servants by their abounding in the work that he has given them to do. This is the necessary consequence of adding one grace to another; for, where all Christian graces are in the heart, they improve and strengthen, encourage and cherish, one another; so they all thrive and grow (as the apostle intimates in the beginning of v. 8), and wherever grace abounds there will be an abounding in good works. How desirable it is to be in such a case the apostle evidences, v. 9. There he sets forth how miserable it is to be without those quickening fructifying graces; for he who has not the forementioned graces, or, though he pretends or seems to have them, does not exercise and improve them, is blind, that is, as to spiritual and heavenly things, as the next words explain it: He cannot see far off. This present evil world he can see, and dotes upon, but has no discerning at all of the world to come, so as to be affected with the spiritual privileges and heavenly blessings thereof. He who sees the excellences of Christianity must needs be diligent in endeavours after all those graces that are absolutely necessary for obtaining glory, honour, and immortality; but, where these graces are not obtained nor endeavoured after, men are not able to look forward to the things that are but a very little way off in reality, though in appearance, or in their apprehension, they are at a great distance, because they put them far away from them; and how wretched is their condition who are thus blind as to the awfully great things of the other world, who cannot see any thing of the reality and certainty, the greatness and nearness, of the glorious rewards God will bestow on the righteous, and the dreadful punishment he will inflict on the ungodly! But this is not all the misery of those who do not add to their faith virtue, knowledge, &c. They are as unable to look backward as forward, their memories are slippery and unable to retain what is past, as their sight is short and unable to discern what is future; they forget that they have been baptized, and had the means, and been laid under the obligations to holiness of heart and life. By baptism we are engaged in a holy war against sin, and are solemnly bound to fight against the flesh, the world, and the devil. Often call to mind, and seriously meditate on, your solemn engagement to be the Lord's, and your peculiar advantages and encouragements to lay aside all filthiness of flesh and spirit.

2. The apostle proposes two particular advantages that will attend or follow upon diligence in the work of a Christian: stability in grace, and a triumphant entrance into glory. These he brings in by resuming his former exhortation, and laying it down in other words; for what in v. 5 is expressed by giving diligence to add to faith virtue, &c., is expressed in v. 10 by giving diligence to make our calling and election sure. Here we may observe, (1.) It is the duty of believers to make their election sure, to clear it up to themselves that they are the chosen of God. (2.) The way to make sure their eternal election is to make out their effectual calling: none can look into the book of God's eternal counsels and decrees; but, inasmuch as whom God did predestinate those he also called, if we can find we are effectually called, we may conclude we are chosen to salvation. (3.) It requires a great deal of diligence and labour to make sure our calling and election; there must be a very close examination of ourselves, a very narrow search and strict enquiry, whether we are thoroughly converted, our minds enlightened, our wills renewed, and our whole souls changed as to the bent and inclination thereof; and to come to a fixed certainty in this requires the utmost diligence, and cannot be attained and kept without divine assistance, as we may learn from Ps. cxxxix. 23; Rom. viii. 16. "But, how great soever the labour is, do not think much of it, for great is the advantage you gain by it; for," [1.] "By this you will be kept from falling, and that at all times and seasons, even in those hours of temptation that shall be on the earth." When others shall fall into heinous and scandalous sin, those who are thus diligent shall be enabled to walk circumspectly and keep on in the way of their duty; and, when many fall into errors, they shall be preserved sound in the faith, and stand perfect and complete in all the will of God. [2.] Those who are diligent in the work of religion shall have a triumphant entrance into glory; while of those few who get to heaven some are scarcely saved (1 Pet. iv. 18), with a great deal of difficulty, even as by fire (1 Cor. iii. 15), those who are growing in grace, and abounding in the work of the Lord, shall have an abundant entrance into the joy of their Lord, even that everlasting kingdom where Christ reigns, and they shall reign with him for ever and ever.

Spiritual Exertions. (a. d. 67.)

12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. 13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. 15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.

I. The importance and advantage of progress and perseverance in grace and holiness made the apostle to be very diligent in doing the work of a minister of Christ, that he might thereby excite and assist them to be diligent in the duty of Christians. If ministers be negligent in their work, it can hardly be expected that the people will be diligent in theirs; therefore Peter will not be negligent (that is, at no time or place, in no part of his work, to no part of his charge), but will be exemplarily and universally diligent, and that in the work of a remembrancer. This is the office of the best ministers, even the apostles themselves; they are the Lord's remembrancers (Isa. lxii. 6); they are especially bound to make mention of the promises, and put God in mind of his engagements to do good to his people; and they are the people's remembrancers, making mention of God's precepts, and putting them in mind of the doctrines and duties of Christianity, that they may remember God's commandments, to do them. And this the apostle does, though some persons might think it needless, inasmuch as they already knew those thing that he writes about, and were established in the very truth that he insists upon. Observe, 1. We need to be put in mind of what we already know to prevent our forgetting it, and to improve our knowledge, and reduce all to practice. 2. We must be established in the belief of the truth, that we may not be shaken by every wind of doctrine, and especially in that which is the present truth, the truth more peculiarly necessary for us to know in our day, that which belongs to our peace, and which is more especially opposed in our time. The great doctrines of the gospel, that Jesus is the Christ, that Jesus Christ came into the world to save sinners, that those who believe in the Lord Jesus Christ shall be saved, and all that believe in God must be careful to maintain good works—these are truths the apostles insisted on in their day; these are faithful sayings, and worthy of all acceptation in every age of the Christian church. And, as these must be constantly affirmed by ministers (Tit. iii. 8), so the people are to be well instructed and established therein, and yet must, after all their attainments in knowledge, be put in mind of such things as cannot be too clearly known nor too firmly believed. The most advanced Christians cannot, while in this world, be above ordinances, nor beyond the need of those means which God has appointed and does afford. And, if the people need teaching and exhortation while they are in the body, it is very meet and just that ministers should, as long as they are in this tabernacle, instruct and exhort them, and bring those truths to their remembrance that they have formerly heard, this being a proper means to stir them up to be diligent and lively in a course of gospel-obedience.

II. The apostle, being set upon the work, tells us (v. 14) what makes him earnest in this matter, even the knowledge he had, not only that he must certainly, but also that he must shortly, put off this tabernacle. Observe, 1. The body is but the tabernacle of the soul. It is a mean and movable structure, whose stakes can be easily removed, and its cords presently broken. 2. This tabernacle must be put off. We are not to continue long in this earthly house. As at night we put off our clothes, and lay them by, so at death we must put off our bodies, and they musts be laid up in the grave till the morning of the resurrection. 3. The nearness of death makes the apostle diligent in the business of life. Our Lord Jesus had shown him that the time of his departure was at hand, and therefore he bestirs himself with greater zeal and diligence, because the time is short. He must soon be removed from those to whom he wrote; and his ambition being that they should remember the doctrine he had delivered to them, after he himself was taken away from them, he commits his exhortation to writing. The apostle had not any great opinion of oral tradition. This was not so proper a means to reach the end he was in pursuit of. He would have them always to remember these things, and not only to keep them in mind, but also to make mention of them, as the original words import. Those who fear the Lord make mention of his name, and talk of his loving-kindness. This is the way to spread the knowledge of the Lord and this the apostle had at heart: and those who have the written word of God are thereby put into a capacity to do this.

Evidence of the Gospel. (a. d. 67.)

16 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. 17 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. 18 And this voice which came from heaven we heard, when we were with him in the holy mount.

Here we have the reason of giving the foregoing exhortation, and that with so much diligence and seriousness. These things are not idle tales, or a vain thing, but of undoubted truth and vast concern. The gospel is not a cunningly devised fable. These are not the words of one who hath a devil, nor the contrivance of any number of men who by cunning craftiness endeavour to deceive. The way of salvation by Jesus Christ is eminently the counsel of God, the most excellent contrivance of the infinitely wise Jehovah; it was he that invented this way of saving sinners by Jesus Christ, whose power and coming are set forth in the gospel, and the apostle's preaching was a making of these things known. 1. The preaching of the gospel is a making known the power of Christ, that he is able to save to the uttermost all who come to God by him. He is the mighty God, and therefore can save from both the guilt and the filth of sin. 2. The coming of Christ also is make known by the preaching of the gospel. He who was promised immediately after the fall of man, as in the fulness of time to be born of a woman, has now come in the flesh; and whosoever denies this is an antichrist (1 John iv. 3), he is actuated and influenced by the spirit of anti-christ; but those who are the true apostles and ministers of Christ, and are directed and guided by the Spirit of Christ, evidence that Christ has come according to the promise which all the Old-Testament believers died in the faith of, Heb. xi. 39. Christ has come in the flesh. Inasmuch as those whom he undertakes to save are partakers of flesh and blood, he himself also took part of the same, that he might suffer in their nature and stead, and thereby make an atonement. This coming of Christ the gospel is very plain and circumstantial in setting forth; but there is a second coming, which it likewise mentions, which the ministers of the gospel ought also to make known, when he shall come in the glory of his Father with all his holy angels, for he is appointed to be Judge both of quick and dead. He will come to judge the world in righteousness by the everlasting gospel, and call us all to give account of all things done in the body, whether good or evil. 3. And though this gospel of Christ has been blasphemously called a fable by one of those wretches who call themselves the successors of St. Peter, yet our apostle proves that it is of the greatest certainty and reality, inasmuch as during our blessed Saviour's abode here on earth, when he took on him the form of a servant and was found in fashion as a man, he sometimes manifested himself to be God, and particularly to our apostle and the two sons of Zebedee, who were eye-witnesses of his divine majesty, when he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light, exceedingly white, as snow, so as no fuller on earth can whiten them. This Peter, James, and John, were eye-witnesses of, and therefore might and ought to attest; and surely their testimony is true, when they witness what they have seen with their eyes, yea, and heard with their ears: for, besides the visible glory that Christ was invested with here on earth, there was an audible voice from heaven. Here observe, (1.) What a gracious declaration was made: This is my beloved Son, in whom I am well pleased—the best voice that ever came from heaven to earth; God is well pleased with Christ, and with us in him. This is the Messiah who was promised, through whom all who believe in him shall be accepted and saved. (2.) This declaration is made by God the Father, who thus publicly owns his Son (even in his state of humiliation, when he was in the form of a servant), yea, proclaims him to be his beloved Son, when he is in that low condition; yea, so far are Christ's mean and low circumstances from abating the love of the Father to him that his laying down his life is said to be one special reason of the Father's love, John x. 17. (3.) The design of this voice was to do our Saviour a singular humour while he was here below: He received honour and glory from God the Father. This is the person whom God delights to honour. As he requires us to give honour and glory to his Son by confessing him to be our Saviour, so does he give glory and honour to our Saviour by declaring him to be his Son. (4.) This voice is from heaven, called here the excellent glory, which still reflects a greater glory upon our blessed Saviour. This declaration is from God the fountain of honour, and from heaven the seat of glory, where God is most gloriously present. (5.) This voice was heard, and that so as to be understood, by Peter, James, and John. They not only heard a sound (as the people did, John xii. 28, 29), but they understood the sense. God opens the ears and understandings of his people to receive what they are concerned to know, when others are like Paul's companions, who only heard a sound of words (Acts ix. 7), but understood not the meaning thereof, and therefore are said not to hear the voice of him that spoke, Acts xxii. 9. Blessed are those who not only hear, but understand, who believe the truth, and feel the power of the voice from heaven, as he did who testifieth these things: and we have all the reason in the world to receive his testimony; for who would refuse to give credit to what is so circumstantially laid down as this account of the voice from heaven, of which the apostle tells us, (6.) It was heard by them in the holy mount, when they were with Jesus? The place wherein God affords any peculiarly gracious manifestation of himself is thereby made holy, not with an inherent holiness, but as the ground was holy where God appeared to Moses (Exod. iii. 5), and the mountain holy on which the temple was built, Ps. lxxxvii. 1. Such places are relatively holy, and to be regarded as such during the time that men in themselves experience, or may, by warrant from the word, believingly expect, the special presence and gracious influence of the holy and glorious God.

Inspiration of the Scriptures. (a. d. 67.)

19 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: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,

I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Exod. iii. 14) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Matt. xi. 13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luke xvi. 31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.

II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom. vi. 17), that formulary of knowledge (Rom. ii. 20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Prov. iv. 18. It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it.

III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly (Num. xvi. 28), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer. xxiii. 16. The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.

IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle (v. 21) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.

CHAP. I. Verſe 1. A ſervant]

THe Pope, who will needs ſtile himſelf, A ſervant of ſervants, is herein the ſucceſſour not of Peter, but of curſed Cham. He ſtamps in his coyn, That Nation and countrey that will not ſerve thee, ſhall be rooted out, and ſo bewraies his putid hypocriſie.

Like precious faith] Precious as gold tried in the fire, that maketh rich, Revel. 3.18, And like precious (though of different degrees) In regard of 1. The Authour, God. 2. The object, Chriſt. 3. The means of working it, the Spirit and Word. 4. The end of it, ſalvation. 5. The eſſentiall property of it, of handfaſting us to Chriſt. A childe may hold a ring in his hand, as well, though not as faſt as a man.

Verſe 2. Through the knowledge] There is not a new notion, or a further enlargement of ſaving knowledge, but it brings ſome grace and peace with it. All the grace that a man hath, it paſſeth thorow the underſtanding: and the difference of ſtature in Chriſtianity grows from different degrees of knowledge. Grace and truth came by Ieſus Chriſt, Joh. 1.17.

Verſe 3. To glory and vertue] To glory as the end, to vertue as the means. The very Heathens made their paſſage to the temple of honour thorow the temple of vertue. Do worthily, and be famous, Ruth 4.11.

Verſe 4. Exceeding great and precious] Every precious ſtone hath an egregious vertue in it:Cardan. Subti. l 7. ſo hath every promiſe. The promiſes, ſaith one, are a precious book, every leaf drops mirthe and mercy. The weak Chriſtian cannot open, read, apply it; Chriſt can, and will for him.

That by theſe ye might be partakers] As the Sunne when it applies it's beams to a fitly diſpoſed matter, and ſtaies upon it, begins to beget life and motion, and makes a living creature; ſo do the promiſes applied to the heart make a new creature, See a Cor. 3 6.

Of the divine nature] That is, of thoſe divine qualities, called elſewhere, The image of God, The life of God, &c. whereby we reſemble God, not only as a picture doth a man in outward lineaments, but as the childe doth his father in countenance and conditions. It was no abſurd ſpeech of him that ſaid, That the high parts that are ſeen in heroicall perſons do plainly ſhew, that there is a God. Neither can I here but inſert the ſaying of another, Well may grace be called the divine nature: for as God brings light out of darkneſſe, comfort out of ſorrow, riches out of poverty, and glory out of ſhame; ſo doth grace turn the dirt of diſgrace into gold, &c. As Moſes his hand, it turns a ſerpent into a rod.

Verſe 5. And beſides this] q. d. As God hath given you all things pertaining to life and godlineſſe, and hath granted you exceeding great and precious promiſes, ſo muſt you reciprocate, by giving all diligence, or making all haſte, that ye be not taken with your task undone. Acti agamus.

Adde to your faith] Faith is the foundation of the following graces: Indeed they are all in faith radically. Every grace is but faith exerciſed.

Adde] Gr. [non-Latin text not transcribed]. Link them hand in hand, as Virgins in a dance. Or, Provide your ſelves of this rich furniture: one grace ſtrengthneth another, as ſtones do in an arch.

Verſe 6 And to knowledge, temperance] That ye be Wiſe to ſobriety, not curiouſly ſearching into thoſe things, whereof ye can neither have proof nor profit. Some are as wiſe as Galilaeus, who uſed perſpective glaſſes to deſcry mountains in the Moon.

Verſe 7.Mar. 10.11. Joh. 11.3. And to brotherly kindeneſſe, &c.] Love we muſt all men, but eſpecially the family of faith, as our Saviour loved the young man, but not ſo, as he did Lazarus.

Verſe 8. If theſe things be in you] What God doth for us, he doth by grace in us. And it is the growing Chriſtian that is the aſſured Chriſtian. Whileſt we are yet adding to every heap, we ſhall be both actuoſi & fructuoſi; and ſo get more abundant entrance, and further in to the kingdom of Chriſt.

Verſe 9 But he that lacketh theſe] Thoſe that adde not to their ſtock of grace, ſhall have no comfort either from the time paſt, for they ſhall forget they were purged from their ſinnes, or from thoughts of the time to come, for they ſhall not be able to ſee things farre off, to ken their intereſt in the kingdom of heaven.

Cannot ſee farre off] Being pur-blinde, blinking, Luſcioſi, qui ſiquando oculorum aciem intendunt, ut certiùs aliquid cernant, minùs vident quam antè, [non-Latin text not transcribed]. ſaith Vives. If weak-ſighted men look wiſhly upon a thing, they ſee it no whit the better, but much the worſe.

And hath forgotten] As if he bad been dlpt in the lake of Lothe, and not in the laver of baptiſme. Divers of the Spaniſh converts in America forget not only their vow, but their very names that they received, when they were baptized.

Verſe 10. Give diligence] Say not here as Antipater King of Macedony did, when one preſented him a book treating of happineſſe, [non-Latin text not transcribed], I am not at leiſure. But do this one thing neceſſary, with all expedition.

Your calling and election] We muſt not go (ſaith one) to the univerſity of election,T. C[illegible: 1 letter] on Coloſ. before we have been at the grammar-ſchool of Vocation: Firſt, we are to begin below at our ſanctification, before we can climbe to the top of Gods counſell, to know our election.

Sure] Some copies have it, Sure by good works: and indeed theſe ſettle the ſoul, 1 Cor. 15.58. as a ſtake, the more it is ſtruck into the ground, the faſter it ſticks.

Ye ſhall never fall] Stumble ye may: but he that ſtumbles and fals not, gets ground.

Verſe 11. Ministered unto you abundantly] Ye ſhall go gallantly into heaven, not get thither as many doe, with hard ſhift, and much ado. A ſhip may make a ſhift to get into the harbour, but with anchors loſt, cables rent, ſails torne, maſt broken: another comes in with ſails and flags up, with trumpets ſounding, and comes bravely into the haven: ſo do fruitfull and active Chriſtians into Chriſts Kingdome.

Verſe 12.Act and Mon. fol 1[illegible: 1 letter]89. I will not be negligent] Miniſters muſt carefully watch and catch at all opportunities of benefitting the people. Dr Tailour the Martyr preached at Hadley his charge on any day, as oft as he could get the people together: and once a fortnight at leaſt went to the almhouſe, and there exerciſed his charity both ſpirituall and corporall.

Verſe 13. [non-Latin text not transcribed]. To stir you up] Gr. To rouſe you and raiſe you, ex veterno corporis, teporis & oblivionis, Grace in the beſt is like a dull ſea-coal-fire; which, if not ſtirred up, though it want no fuell, will yet eaſily go out of it ſelf.

Verſe 14. I muſt put off] See the Note on 2 Cor. 5.1. What is this life, but a ſpot of time betwixt two eternities? Our tents ſhall be taken down.

Verſe 15. [non-Latin text not transcribed]. After my deceaſe] Gr. Mine out-going, or Paſſage to heaven. The Apoſtle in this expreſſion hath reſpect doubtleſſe to that, Luke 9.31. As Daniel 6.15. referres to Pſal. 2.1.

To have theſe things alwaies, &c.] Dilexi virum (ſaid Theodoſius concerning Ambroſe) I could not but love the man exceedingly for this, that when he died, he was more ſollicitous of the Churches then of his own dangers. And I am in no leſſe care (ſaith Cicero) Mihi non minori curae eſt, &c. Cicer. Lael. what the Commonwealth will do when I am dead, then whiles I am yet alive.

Verſe 16. Cunningly deviſed fables] Artificially compoſed and compiled, [non-Latin text not transcribed]. not without a ſhew of wiſdome and truth, to deceive ſilly people. The Jeſuites confeſſe that the legend of miracles of their Saints is for moſt part falſe: but it was made, ſay they, for good intention, that the common-people (the females eſpecially) might be drawn with greater zeal to ſerve God and his Saints.

Verſe 17. This is my beloved Sonne] See the Notes on Matthew 3.17. and 17.5.

Verſe 18. When we were with him] Witneſſes of his glory, and the ſame were ſhortly after witneſſes of his agony. Envy not the gifts or honours of others: ſith they have them upon no other tearms, then to undergo the ſorer trials.

In the boly Mount] Holy for the while, as are our Churches, during the publike aſſemblies.

Verſe 19. A more ſure word] The authority of the Scriptures is greater then of an angels voice, of equall command to Gods audible and immediate voice, and of greater perſpicuity and certainty to us: for beſides inſpiration, it is both written and ſealed.

As unto a light] As the Governour of a ſhip hath his hand on the ſtern, his eye on the pole-ſtar: ſo ſhould we on Chriſt the dayſtar, Rev. 2.28. and 22.12.

Verſe 20. Of any private interpretation] That is, of humane interpretation: Private is not here oppoſed to publike, but to divine, or to the holy Ghost. The old Prophet may bring a man into the Lions mouth, by telling him of an Angel that ſpake to him.

Verſe 21. As they were moved] Forcibly moved, acted, [non-Latin text not transcribed]. carried out of themſelves to ſay and doe what God would have them.

Simon Peter. Marg., Symeon. The name is written either Simon or Simeon--σιμων or συμεων. Either word properly means hearing; and perhaps, like other names, was at first significant. The first epistle (1Pet 1:1) begins simply, "Peter, an apostle," etc. The name Simon, however, was his proper name--Peter, or Cephas, having been added to it by the Saviour, Jn 1:42. Comp. Mt 16:18.

A servant and an apostle of Jesus Christ. In the first epistle the word apostle only is used. Paul, however, uses the word servant as applicable to himself in Rom 1:1, and to himself and Timothy in the commencement of the epistle to the Philippians, Php 1:1. Rom 1:1.

To them that have obtained like precious faith with us. With us who are of Jewish origin. This epistle was evidently written to the same persons as the former, (Intro., & 3,) and that was intended to embrace many who were of Gentile origin. 1Pet 1:1. The apostle addresses them all now, whatever was their origin, as heirs of the common faith, and as in all respects brethren.

Through the righteousness of God. Through the method of justification which God has adopted. See this fully explained in Rom 1:17.

God and our Saviour Jesus Christ. Marg., our God and Saviour. The Greek will undoubtedly bear the construction given in the margin; and if this be the true rendering, it furnishes an argument for the divinity of the Lord Jesus Christ. Bishop Middleton, Slade, Valpy, Bloomfield, and others, contend that this is the true and proper rendering. It is doubted, however, by Wetstein, Grotius, and others. Erasmus supposes that it may be taken in either sense. The construction, though certainly not a violation of the laws of the Greek language, is not so free from all doubt as to make it proper to use the passage as a proof-text in an argument for the divinity of the Saviour. It is easier to prove the doctrine from other texts that are plain, than to show that this must be the meaning here.

(1) "Simon Peter" "Symeon" (a) "like precious faith" Eph 4:5 (2) "of God" "our God and Saviour"

Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord. That is, grace and peace abound to us, or may be expected to be conferred on us abundantly, if we have a true knowledge of' God and of the Saviour. Such a knowledge constitutes true religion: for in that we find grace--the grace that pardons and sanctifies; and peace--peace of conscience, reconciliation with God, and calmness in the trials of life. Jn 7:3.

(b) "peace" Dan 4:1, 6:25

According as his divine power hath given unto us. All the effects of the gospel on the human heart are, in the Scriptures, traced to the power of God. Rom 1:16. There are no moral means which have ever been used that have such power as the gospel; none through which God has done so much in changing the character and affecting the destiny of man.

All things that pertain unto life and godliness. The reference here in the word life is undoubtedly to the life of religion; the life of the soul imparted by the gospel. The word godliness is synonymous with piety. The phrase "according as" (ως) seems to be connected with the sentence in 2Pet 1:5, "Forasmuch as he has conferred on us these privileges and promises connected with life and godliness, we are bound, in order to obtain all that is implied in these things, to give all diligence to add to our faith, knowledge," etc.

Through the knowledge of him. By a proper acquaintance with him, or by the right kind of knowledge of him. Jn 17:3.

That hath called to glory and virtue. Margin, by. Greek, "through glory," etc. Doddridge supposes that it means that he has done this "by the strengthening virtue and energy of his spirit." Rosenmuller renders it, "by glorious benignity." Dr. Robinson (Lex.) renders it, "through a glorious display of his efficiency." The objection which any one feels to this rendering arises solely from the word virtue, from the fact that we are not accustomed to apply that word to God. But the original word (αρετη) is not as limited in its signification as the English word is, but is rather a word which denotes a good quality or excellence of any kind. In the ancient classics it is used to denote manliness, vigour, courage, valour, fortitude; and the word would rather denote energy or power of some kind, than what we commonly understand by virtue, and would be, therefore, properly applied to the energy or efficiency which God has displayed in the work of our salvation. Indeed, when applied to moral excellence at all, as it is in 1Pet 1:5 of this chapter, and often elsewhere, it is perhaps with a reference to the energy, boldness, rigour, or courage which is evinced in overcoming our evil propensities, and resisting allurements and temptations. According to this interpretation, the passage teaches that it is by a glorious Divine efficiency that we are called into the kingdom of God.

(c) "all things" Ps 84:11, 1Timm 4:8 (*) "unto" "belong to" (3) "to glory" "by" (d) "virtue" 2Ti 1:9

Whereby. διων. "Through which"--in the plural number, referring either to the glory and virtue in the previous verse, and meaning that it was by that glorious Divine efficiency that these promises were given; or, to all the things mentioned in the previous verse, meaning that it was through those arrangements, and in order to their completion, that these great and glorious promises were made. The promises given are in connexion with the plan of securing "life and godliness," and are a part of the gracious arrangements for that object.

Exceeding great and precious promises. A promise is an assurance on the part of another of some good for which we are dependent on him. It implies,

(1.) that the thing is in his power;

(2.) that he may bestow it or not, as he pleases;

(3.) that we cannot infer from any process of reasoning that it is his purpose to bestow it on us;

(4.) that it is a favour which we can obtain only from him, and not by any independent effort of our own. The promises here referred to are those which pertain to salvation. Peter had in his eye probably all that then had been revealed which contemplated the salvation of the people of God. They are called "exceeding great and precious," because of their value in supporting and comforting the soul, and of the honour and felicity which they unfold to us. The promises referred to are doubtless those which are made in connexion with the plan of salvation revealed in the gospel, for there are no other promises made to man. They refer to the pardon of sin; strength, comfort, and support in trial; a glorious resurrection; and a happy immortality. If we look at the greatness and glory of the objects, we shall see that the promises are in fact exceedingly precious; or if we look at their influence in supporting and elevating the soul, we shall have as distinct a view of their value. The promise goes beyond our reasoning powers; enters a field which we could not otherwise penetrate--the distant future; and relates to what we could not otherwise obtain. All that we need in trial, is the simple promise of God that he will sustain us; all that we need in the hour of death, is the assurance of our God that we shall be happy for ever. What would this world be without a promise? How impossible to penetrate the future! How dark that which is to come would be! How bereft we should be of consolation! The past has gone, and its departed joys and hopes can never be recalled to cheer us again; the present may be an hour of pain, and sadness, and disappointment, and gloom, with perhaps not a ray of comfort; the future only opens fields of happiness to our vision, and everything there depends on the will of God, and all that we can know of it is from his promises. Cut off from these, we have no way either of obtaining the blessings which we desire, or of ascertaining that they can be ours. For the promises of God, therefore, we should be in the highest degree grateful, and in the trials of life we should cling to them with unwavering confidence as the only things which can be an anchor to the soul.

That by these. Greek, "through these." That is, these constitute the basis of your hopes of becoming partakers of the divine nature. Comp. 2Cor 7:1.

Partakers of the divine nature. This is a very important and a difficult phrase. An expression somewhat similar occurs in Heb 2:10, "That we might be partakers of his holiness." Heb 2:10. In regard to the language here used, it may be observed,

(1.) that it is directly contrary to all the notions of Pantheism --or the belief that all things are now God, or a part of God--for it is said that the object of the promise is, that we "may become partakers of the divine nature," not that we are now.

(2.) It can not be taken in so literal a sense as to mean that we can ever partake of the divine essence, or that we shall be absorbed into the divine nature so as to lose our individuality. This idea is held by the Budhists; and the perfection of being is supposed by them to consist in such absorption, or in losing their own individuality, and their ideas of happiness are graduated by the approximation which may be made to that state. But this cannot be the meaning here, because

(a.) it is in the nature of the case impossible. There must be for ever an essential difference between a created and an uncreated mind.

(b.) This would argue that the Divine Mind is not perfect. If this absorption was necessary to the completeness of the character and happiness of the Divine Being, then he was imperfect before; if before perfect, he would not be after the absorption of an infinite number of finite and imperfect minds.

(c.) In all the representations of heaven in the Bible, the idea of individuality is one that is prominent. Individuals are represented everywhere as worshippers there, and there is no intimation that the separate existence of the redeemed is to be absorbed and lost in the essence of the Deity. Whatever is to be the condition of man hereafter, he is to have a separate and individual existence, and the number of intelligent beings is never to be diminished either by annihilation, or by their being united to ally other spirit so that they shall become one. The reference then, in this place, must be to the moral nature of God; and the meaning is, that they who are renewed become participants of the same moral nature; that is, of the same views, feelings, thoughts, purposes, principles of action. Their nature as they are born, is sinful, and prone to evil, (Eph 2:3;) their nature as they are born again, becomes like that of God. They are made like God; and this resemblance will increase more and more for ever, until in a much higher sense than can be true in this world, they may be said to have become "partakers of the divine nature." Let us remark, then,

(a.) that man only, of all the dwellers on the earth, is capable of rising to this condition. The nature of all the other orders of creatures here below is incapable of any such transformation that it can be said that they become "partakers of the divine nature."

(b.) It is impossible now to estimate the degree of approximation to which man may yet rise towards God, or the exalted sense in which the term may yet be applicable to him; but the prospect before the believer in this respect is most glorious. Two or three circumstances may be referred to here as mere hints of what we may yet be:

(1.) Let any one reflect on the amazing advances made by himself since the period of infancy. But a few, very few years ago, he knew nothing. He was in his cradle, a poor, helpless infant. He knew not the use of eyes, or ears, or hands, or feet. He knew not the name or use of anything, not even the name of father or mother, he could neither walk, nor talk, nor creep. He knew not even that a candle would burn him if he put his finger there. He knew not how to grasp or hold a rattle, or what was its sound, or whence that sound or any other sound came. Let him think what he is at twenty, or forty, in comparison with this; and then, if his improvement in every similar number of years hereafter should be equal to this, who can tell the height to which he will rise?

(2.) We are here limited in our powers of learning about God or his works. We become acquainted with him through his works--by means of the senses. But by the appointment of this method of becoming acquainted with the external world, the design seems to have been to accomplish a double work quite contradictory --one to help us, and the other to hinder us. One is to give us the means of communicating with the external world--by the sight, the hearing, the smell, the touch, the taste; the other is to shut us out from the external world, except by these. The body is a casement, an enclosure, a prison in which the soul is incarcerated, from which we can look out on the universe only through these organs. But suppose, as may be the case in a future state, there shall be no such enclosure, and that the whole soul may look directly on the works of God--on spiritual existences, on God himself--who can then calculate the height to which man may attain in becoming a "partaker of the divine nature?"

(3.) We shall have an eternity before us to grow in knowledge, and in holiness, and in conformity to God. Here, we attempt to climb the hill of knowledge, and having gone a few steps--while the top is still lost in the clouds--we lie down and die. We look at a few things; become acquainted with a few elementary principles; make a little progress in virtue, and then all our studies and efforts are suspended, and "we fly away." In the future world we shall have an eternity before us to make progress in knowledge, and virtue, and holiness, uninterrupted; and who can tell in what exalted sense it may yet be true that we shall be "partakers of the divine nature," or what attainments we may yet make?

Having escaped the corruption that is in the world through lust. The world is full of corruption. It is the design of the Christian plan of redemption to deliver us from that, and to make us holy; and the means by which we are to be made like God, is by rescuing us from its dominion.

(*) "Whereby" "By which" (a) "precious promises" 2Cor 7:1 (b) "partakers" Heb 12:10 (c) "escaped" 2Pet 2:18,20 (+) "lust" "evil desire"

And beside this. καιαυτοτουτο. Something here is necessary to be understood in order to complete the sense. The reference is to 2Pet 1:3; and the connexion is, "since (2Pet 1:3) God has given us these exalted privileges and hopes, in respect to this, (κατα or δια being understood,) or as a consequence fairly flowing from this, we ought to give all diligence that we may make good use of these advantages, and secure as high attainments as we possibly can. We should add one virtue to another, that we may reach the highest possible elevation in holiness."

Giving all diligence. Greek, "Bringing in all zeal or effort." The meaning is, that we ought to make this a distinct and definite object, and to apply ourselves to it as a thing to be accomplished.

Add to your faith virtue. It is not meant in this verse and the following that we are to endeavour particularly to add these things one to another in the order in which they are specified, or that we are to seek first to have faith, and then to add to that virtue, and then to add knowledge to virtue rather than to faith, etc. The order in which this is to be done, the relation which one of these things may have to another, is not the point aimed at; nor are we to suppose that any other order of the words would not have answered the purpose of the apostle as well, or that any one of the virtues specified would not sustain as direct a relation to any other, as the one which he has specified. The design of the apostle is to say, in an emphatic manner, that we are to strive to possess and exhibit all these virtues; in other words, we are not to content ourselves with a single grace, but are to cultivate all the virtues, and to endeavour to make our piety complete in all the relations which we sustain. The essential idea in the passage before us seems to be, that in our religion we are not to be satisfied with one virtue, or one class of virtues, but that there is to be

(1.) a diligent CULTIVATION of our virtues, since the graces of religion are as susceptible of cultivation as any other virtues;

(2.) that there is to be PROGRESS made from one virtue to another, seeking to reach the highest possible point in our religion; and,

(3.) that there is to be an ACCUMULATION of virtues and graces-or we are not to be satisfied with one class, or with the attainments which we can make in one class. We are to endeavour to add on one after another until we have become possessed of all. Faith, perhaps, is mentioned first, because that is the foundation of all Christian virtues; and the other virtues are required to be added to that, because, from the place which faith occupies in the plan of justification, many might be in danger of supposing that if they had that they had all that was necessary. Comp. Jas 2:14, seq. In the Greek word rendered "add," (επιχορηγησατε,) there is an allusion to a chorus-leader among the Greeks, and the sense is well expressed by Doddridge: "Be careful to accompany that belief with all the lovely train of attendant graces." Or, in other words, "let faith lead on as at the head of the choir or the graces, and let all the others follow in their order." The word here rendered virtue is the same which is used in 2Pet 1:3; and there is included in it, probably, the same general idea which was noticed there. All the things which the apostle specifies, unless knowledge be an exception, are virtues in the sense in which that word is commonly used; and it can hardly be supposed that the apostle here meant to use a general term which would include all of the others. The probability is, therefore, that by the word here he has reference to the common meaning of the Greek word, as referring to manliness, courage, rigour, energy; and the sense is, that he wished them to evince whatever firmness or courage might be necessary in maintaining the principles of their religion, and in enduring the trials to which their faith might be subjected. True virtue is not a tame and passive thing. It requires great energy and boldness, for its very essence is firmness, manliness, and independence.

And to virtue knowledge. The knowledge of God and of the way of salvation through the Redeemer, 2Pet 2:3. Comp. 2Pet 3:8. It is the duty of every Christian to make the highest possible attainments in knowledge.

(*) "this" "And to this end" (a) "virtue" Php 4:8 (b) "knowledge" Php 1:9

And to knowledge temperance. On the meaning of the word temperance, Acts 24:25, and 1Cor 9:25. The word here refers to the mastery over all our evil inclinations and appetites. We are to allow none of them to obtain control over us. 1Cor 6:12. This would include, of course, abstinence from intoxicating drinks; but it would also embrace all evil passions and propensities. Everything is to be confined within proper limits, and to no propensity of our nature are we to give indulgence beyond the limits which the law of God allows.

And to temperance patience. Jas 1:4.

And to patience godliness. True piety.

1Pet 1:3. 1Timm 2:2; 1Timm 3:16; 1Timm 4:7, 1Timm 4:8; 1Timm 6:3, 1Timm 6:5, 1Timm 6:6 1Timm 6:11.

(c) "temperance" 1Cor 9:25 (d) "patience" Jas 1:4 (e) "godliness" 1Timm 4:7

And to godliness brotherly kindness. Love to Christians as such. Jn 13:34; Heb 13:1.

And to brotherly kindness charity. Love to all mankind. There is to be a peculiar affection for Christians as of the same family; there is to be a true and warm love, however, for all the race. 1Cor 13:1, seq.

(f) "kindness" Jn 13:34,35 (g) "brotherly kindness" 1Cor 13:1-5 (+) "charity" "Love"

For if these things be in you, and abound. If they are in you in rich abundance; if you are eminent for these things.

They make you that ye shall neither be barren nor unfruitful. They will show that you are not barren or unfruitful. The word rendered barren, is, in the margin, idle. The word idle more accurately expresses the sense of the original. The meaning is, that if they evinced these things, it would show

(1.) that they were diligent in cultivating the Christian graces, and

(2.) that it was not a vain thing to attempt to grow in knowledge and virtue. Their efforts would be followed by such happy results as to be an encouragement to exertion. In nothing is there, in fact, more encouragement than in the attempt to become eminent in piety. On no other efforts does God smile more propitiously that on the attempt to secure the salvation of the soul and to do good. A small part of the exertions which men put forth to become rich, or learned, or celebrated for oratory or heroism, would secure the salvation of the soul. In the former, also, men often fail; in the latter, never.

(1) "barren" "idle" (h) "unfruitful" Jn 15:2-6

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, (μυωπαζω,) 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.

(++) "lacketh" "hath not" (&) "can not see afar off" "And short-sighted" (|) "purged" "cleansed"

Wherefore the rather, brethren, give diligence. 2Pet 1:5. "In view of these things, give the greater diligence to secure your salvation." The considerations on which Peter based this appeal seem to have been the fact that such promises are made to us, and such hopes held out before us; the degree of uncertainty thrown over the whole matter of our personal salvation by low attainments in the divine life, and the dreadful condemnation which will ensue if in the end it shall be found that we are destitute of all real piety. The general thought is, that religion is of sufficient importance to claim our highest diligence, and to arouse us to the most earnest efforts to obtain the assurance of salvation.

To make your calling and election sure. On the meaning of the word calling, Eph 4:1. On the meaning of the word election, Rom 9:11; 1Thes 1:4; Comp. Eph 1:5. The word rendered election here, (εκλογη) occurs only in this place and in Acts 9:15, Rom 9:11; 11:5 Rom 11:7,28, 1Thes 1:4; though corresponding words from the same root denoting the elect, to elect, to choose, frequently occur. The word here used means election, referring to the act of God, by which those who are saved are chosen to eternal life. As the word calling must refer to the act of God, so the word election must; for it is God who both calls and chooses those who shall be saved. The word in the Scriptures usually refers to the actual choosing of those who shall be saved; that is, referring to the time when they, in fact, become the children of God, rather than to the purpose of God that it shall be done; but still there must have been an eternal purpose, for God makes no choice which he did not always intend to make. The word sure, means firm, steadfast, secure, (βεβαιαν). Here the reference must be to themselves; that is, they were so to act as to make it certain to themselves that they had been chosen, and were truly called into the kingdom of God. It cannot refer to God, for no act of theirs could make it more certain on his part, if they had been actually chosen to eternal life. Still, God everywhere treats men as moral agents; and what may be absolutely certain in his mind from the mere purpose that it shall be so, is to be made certain to us only by evidence, and in the free exercise of our own powers. The meaning here is, that they were to obtain such evidences of personal piety as to put the question whether they were called and chosen, so far as their own minds were concerned, to rest; or so as to have undoubted evidence on this point. The Syriac, the Vulgate, and some Greek manuscripts, insert here the expression "by your good works;" that is, they were to make their calling sure by their good works, or by holy living. This clause, as Calvin remarks, is not authorized by the best authority, but it does not materially affect the sense. It was undoubtedly by their "good works" in the sense of holy living, or of lives consecrated to the service of God, that they were to obtain the evidence that they were true Christians; that is, that they had been really called into the kingdom of God, for there is nothing else on which we can depend for such evidence. God has given no assurance to us by name that he intends to save us. We can rely on no voice, or vision, or new revelation, to prove that it is so. No internal feeling of itself, no raptures, no animal excitement, no confident persuasion in our own minds that we are elected, can be proof in the case; and the only certain evidence on which we can rely is that which is found in a life of sincere piety. In view of the important statement of Peter in this verse, then, we may remark,

(1.) that he believed in the doctrine of election, for he uses language which obviously implies this, or such as they are accustomed to use who believe the doctrine.

(2.) The fact that God has chosen those who shall be saved, does not make our own efforts unnecessary to make that salvation sure to us. It can be made sure to our own minds only by our own exertions; by obtaining evidence that we are in fact the children of God. There can be no evidence that salvation will be ours, unless there is a holy life; that is, unless there is true religion. Whatever may be the secret purpose of God in regard to us, the only evidence that we have that we shall be saved is to be found in the fact that we are sincere Christians, and are honestly endeavouring to do his will.

(3.) It is possible to make our calling and election sure; that is, to have such evidence on the subject that the mind shall be calm, and that there will be no danger of deception. If we can determine the point that we are in fact true Christians, that settles the matter--for then the unfailing promise of God meets us that we shall be saved. In making our salvation sure to our own minds, if we are in fact true Christians, we have not to go into an argument to prove that we have sufficient strength to resist temptation, or that we shall be able in any way to keep ourselves. All that matter is settled by the promise of God, that if we are Christians we shall be kept by him to salvation. The only question that is to be settled is, whether we are in fact true Christians, and all beyond that may be regarded as determined immutably. But assuredly it is possible for a man to determine the question whether he is or is not a true Christian.

(4.) If it can be done, it should be. Nothing is more important for us to do than this; and to this great inquiry we should apply our minds with unfaltering diligence, until by the grace of God we can say that there are no lingering doubts in regard to our final salvation.

For if ye do these things. The things referred to in the previous verses. If you use all diligence to make as high attainments as possible in piety, and if you practise the virtues demanded by religion, 2Pet 1:5-7.

Ye shall never fall. You shall never fall into perdition. That is, you shall certainly be saved.

(k) "diligence" 2Pet 3:17 (l) "for if" 1Jn 3:19, Rev 22:14 (&) "diligence" "endeavour"

For so an entrance. In this manner you shall be admitted into the kingdom of God.

Shall be ministered unto you. The same Greek word is here used which occurs in 2Pet 1:5, and which is there rendered add. 2Pet 1:5. There was not improbably in the mind of the apostle a recollection of that word; and the sense may be, that "if they would lead on the virtues and graces referred to in their beautiful order, those graces would attend them in a radiant train to the mansions of immortal glory and blessedness." See Doddridge in loc.

Abundantly. Gr., richly. That is, the most ample entrance would be furnished; there would be no doubt about their admission there. The gates of glory would be thrown wide open, and they, adorned with all the bright train of graces, would be admitted there.

Into the everlasting kingdom, etc. Heaven. It is here called everlasting, not because the Lord Jesus shall preside over it as the Mediator, (comp. 1Cor 14:24,) but because, in the form which shall be established when "he shall have given it up to the Father," it will endure for ever. The empire of God which the Redeemer shall set up over the souls of his people shall endure to all eternity. The object of the plan of redemption was to secure their allegiance to God, and that will never terminate.

Wherefore I will not be negligent. That is, in view of the importance of these things.

To put you always in remembrance. To give you the means of having them always in remembrance; to wit, by his writings.

 Though ye know them. It was of importance for Peter, as it is for ministers of the gospel now, to bring known truths to remembrance. Men are liable to forget them, and they do not exert the influence over them which they ought. It is the office of the ministry not only to impart to a people truths which they did not know before, but a large part of their work is to bring to recollection well-known truths, and to seek that they may exert a proper influence on the life. Amidst the cares, the business, the amusements, and the temptations of the world, even true Christians are prone to forget them; and the ministers of the gospel render them an essential service, even if they should do nothing more than remind them of truths which are well understood, and which they have known before. A pastor, in order to be useful, need not always aim at originality, or deem it necessary always to present truths which have never been heard of before. He renders an essential service to mankind who reminds them of what they know but are prone to forget, and who endeavours to impress plain and familiar truths on the heart and conscience, for these truths are most important for man.

And be established in the present truth. That is, the truth which is with you, or which you Have received.--Rob. Lex. on the word παρειμι. The apostle did not doubt that they were now confirmed in the truth as far as it had been made known to them, but he felt that amidst their trials, and especially as they were liable to be drawn away by false teachers, there was need of reminding them of the grounds on which the truths which they had embraced rested, and of adding his own testimony to confirm their Divine origin. Though we may be very firm in our belief of the truth, yet there is a propriety that the grounds of our faith should be stated to us frequently, that they may be always in our remembrance. The mere fact that at present we are firm in the belief of the truth, is no certain evidence that we shall always continue to be; nor because we are thus firm should we deem it improper for our religious teachers to state the grounds on which our faith rests, or to guard us against the arts of those who would attempt to subvert our faith.

(*) "remembrance" "To remind you"

Yea, I think it meet. I think it becomes me as an apostle. It is my appropriate duty; a duty which is felt the more as the close of life draws near.

As long as I am in this tabernacle. As long as I live; as long as I am in the body. The body is called a tabernacle, or tent, as that in which the soul resides for a little time. 2Cor 5:1.

To stir you up, by putting you in remembrance. To excite or arouse you to a diligent performance of your duties; to keep up in your minds a lively sense of Divine things. Religion becomes more important to a man's mind always as he draws near the close of life, and feels that he is soon to enter the eternal world.

(+) "meet" "right" (a) "stir you up" 2Pet 3:1 (++) "remembrance" "reminding you"

Knowing that shortly I must put off this my tabernacle. That I must die. This he knew, probably, because he was growing old, and was reaching the outer period of human life. It does not appear that he had any express revelation on the point.

Even as our Lord Jesus Christ hath shewed me. Jn 21:18,19. This does not mean that he had any new revelation on the subject, showing him that he was soon to die, as many of the ancients supposed; but the idea is, that the time drew near when he was to die in the manner in which the Saviour had told him that he would. He had said (Jn 21:18) that this would occur when he should be "old," and as he was now becoming old, he felt that the predicted event was drawing near. Many years had now elapsed since this remarkable prophecy was uttered. It would seem that Peter had never doubted the truth of it, and during all that time he had had before him the distinct assurance that he must die by violence; by having "his hands stretched forth;" and by being conveyed by force to some place of death to which he would not of himself go, (Jn 21:18;) but, though the prospect of such a death must have been painful, he never turned away from it; never sought to abandon his Master's cause; and never doubted that it would be so. This is one of the few instances that have occurred in the world, where a man knew distinctly, long beforehand, what would be the manner of his own death, and where he could have it constantly in his eye. We cannot foresee this in regard to ourselves, but we may learn to feel that death is not far distant, and may accustom ourselves to think upon it in whatever manner it may come upon us, as Peter did, and endeavour to prepare for it. Peter would naturally seek to prepare himself, for death in the particular form in which he knew it would occur to him; we should prepare for it in whatever way it may occur to us. The subject of crucifixion would be one of peculiar interest to him; to us death itself should be the subject of peculiar interest--the manner is to be left to God. Whatever may be the signs of its approach, whether sickness or grey hairs, we should meditate much upon an event so solemn to us; and as these indications thicken we should be more diligent, as Peter was, in doing the work that God has given us to do. Our days, like the fabled Sybil's leaven, become more valuable as they are diminished in number; and as the "inevitable hour" draws nearer to us, we should labour more diligently in our Master's cause, gird our loins more closely, and trim our lamps. Peter thought of the cross, for it was such a death that he was led to anticipate. Let us think of the bed of languishing on which we may die, or of the blow that may strike us suddenly down in the midst of our way, calling us without a moment's warning into the presence of our Judge.

(b) "shewed me" Jn 21:18,19

Moreover, I will endeavour. I will leave such a permanent record of my views on these subjects that you may not forget them. He meant not only to declare his sentiments orally, but to record them that they might be perused when he was dead. He had such a firm conviction of the truth and value of the sentiments which he held, that he would use all the means in his power that the church and the world should not forget them.

After my decease. My exode, εξοδον, my journey out; my departure; my exit from life. This is not the usual word to denote death, but is rather a word denoting that he was going on a journey out of this world, he did not expect to cease to be, but he expected to go on his travels to a distant abode. This idea runs through all this beautiful description of the feelings of Peter as he contemplated death. Hence he speaks of taking down the "tabernacle" or tent, the temporary abode of the soul, that his spirit might be removed to another place, (1Pet 1:13;) and hence he speaks of an exode from the present life--a journey to another world. This is the true notion of death; and if so, two things follow from it:

(1.) we should make preparation for it, as we do for a journey, and the more in proportion to the distance that we are to travel, and the time that we are to be absent; and

(2.) when the preparation is made, we should not be unwilling to enter on the journey, as we are not now when we are prepared to leave our homes to visit some remote part of our own country, or a distant land.

To have these things always in remembrance. By his writings. We may learn from this,

(1.) that when a Christian grows old, and draws near to death, his sense of the value of Divine truth by no means diminishes. As he approaches the eternal world; as from its borders he surveys the past, and looks on to what is to come; as he remembers what benefit the truths of religion have conferred on him in life, and sees what a miserable being he would now be if he had no such hope as the gospel inspires; as he looks on the whole influence of those truths on his family and friends, on his country and the world, their value rises before him with a magnitude which he never saw before, and he desires most earnestly that they should be seen and embraced by all. A man on the borders of eternity is likely to have a very deep sense of the value of the Christian religion and is he not then in favourable circumstances to estimate this matter aright? Let any one place himself in imagination in the situation of one who is on the borders of the eternal world, as all in fact soon will be, and can he have any doubt about the value of religious truth?

(2.) We may learn from what Peter says here, that it is the duty of those who are drawing near to the eternal world, and who are the friends of religion, to do all they can that the truths of Christianity "may be always had in remembrance." Every man's experience of the value of religion, and the results of his examination and observation, should be regarded as the property of the world, and should not be lost. As he is about to die, he should seek, by all the means in his power, that those truths should be perpetuated and propagated. This duty may be discharged by some in counsels offered to the young, as they are about to enter on life giving them the results of their own experience, observation, and reflections on the subject of religion; by some, by an example consistent that it cannot be soon forgotten--a legacy to friends and to the world of much more value than accumulated silver and gold; by some, by solemn warnings or exhortations on the bed of death; in other cases, by a recorded experience of the conviction and value of religion, and a written defence of its truth, and illustration of its nature--for every man who can write a good book owes it to the church and the world to do it; by others, in leaving the means of publishing and spreading good books in the world. He does a good service to his own age, and to future ages, who records the results of his observations and his reflections in favour of the truth in a book that shall be readable; and though the book itself may be ultimately forgotten, it may have saved some persons from ruin, and may have accomplished its part in keeping up the knowledge of the truth in his own generation. Peter, as a minister of the gospel, felt himself bound to do this, and no men have so good an opportunity of doing this now as ministers of the gospel; no men have more ready access to the press; no men have so much certainty that they will have the public attention, if they will write anything worth reading; no men, commonly, in a community are better educated, or are more accustomed to write; no men, by their profession, seem to be so much called to address their fellow-men in any way in favour of the truth; and it is matter of great marvel that men who have such opportunities, and who seem especially called to the work, do not do more of this kind of service in the cause of religion. Themselves soon to die, how can they help desiring that they may leave something that shall bear an honourable, though humble, testimony to truths which they so much prize, and which they are appointed to defend? A tract may live long after the author is in the grave; and who can calculate the results which have followed the efforts of Baxter and Edwards to keep up in the world the remembrance of the truths which they deemed of so much value? This little epistle of Peter has shed light on the path of men now for eighteen hundred years, and will continue to do it until the second coming of the Saviour.

For we have not followed cunningly devised fables. That is, fictions or stories invented by artful men, and resting on no solid foundation. The doctrines which they held about the coming of the Saviour were not, like many of the opinions of the Greeks, defended by weak and sophistical reasoning, but were based on solid evidence --evidence furnished by the personal observation of competent witnesses. It is true of the gospel, in general, that it is not founded on cunningly devised fables; but the particular point referred to here is the promised coming of the Saviour. The evidence of that fact Peter proposes now to adduce.

When we made known unto you. Probably Peter here refers particularly to statements respecting the coming of the Saviour in his first epistle, (1Pet 1:5,13, 4:13;) but this was a common topic in the preaching, and in the epistles, of the apostles. It may, therefore, have referred to statements made to them at some time in his preaching, as well as to what he said in his former epistle. The apostles laid great stress on the second coming of the Saviour, and often dwelt upon it. Comp. 1Thes 4:16; Acts 1:11.

The power and coming. These two words refer to the same thing; and the meaning is, his powerful coming, or his coming in power. The advent of the Saviour is commonly represented as connected with the exhibition of power. Mt 24:30. "Coming in the clouds of heaven, with power." Mt 24:30. Comp. Lk 22:69, Mk 3:9. The power evinced will be by raising the dead; summoning the world to judgment; determining the destiny of men, etc. When the coming of the Saviour, therefore, was referred to by the apostles in their preaching, it was probably always in connexion with the declaration that it would be accompanied by exhibitions of great power and glory--as it undoubtedly will be. The fact that the Lord Jesus would thus return, it is clear, had been denied by some among those to whom this epistle was addressed, and it was important to state the evidence on which it was to be believed. The grounds on which they denied it (2Pet 3:4) were, that there were no appearances of his approach; that the promise had not been fulfilled; that all things continued as they had been; and that the affairs of the world moved on as they always had done. To meet and counteract this error--an error which so prevailed that many were in danger of "falling from their own steadfastness," (2Pet 3:17,)--Peter states the proof on which he believed in the coming of the Saviour.

But were eye-witnesses Of his majesty. On the mount of transfiguration, Mt 17:1-5, Mt 17:1, seq. That transfiguration was witnessed only by Peter, James, and John. But it may be asked how the facts there witnessed demonstrate the point under consideration--that the Lord Jesus will come with power? To this it may be replied,

(1.) that these apostles had there such a view of the Saviour in his glory as to convince them beyond doubt that he was the Messiah.

(2.) That there was a direct attestation given to that fact by a voice from heaven, declaring that he was the beloved Son of God.

(3.) That that transfiguration was understood to have an important reference to the coming of the Saviour in his kingdom and his glory, and was designed to be a representation of the manner in which he would then appear. This is referred to distinctly by each one of the three evangelists who have mentioned the transfiguration. Mt 16:28, "There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom;" Mk 9:1,2, Lk 9:27,28. The transfiguration which occurred soon after these words were spoken was designed to show them what he would be in his glory, and to furnish to them a demonstration which they could never forget, that he would yet set up his kingdom in the world.

(4.) They had in fact such a view of him as he would be in his kingdom, that they could entertain no doubt on the point; and the fact, as it impressed their own minds, they made known to others. The evidence as it lay in Peter's mind was, that that transfiguration was designed to furnish proof to them that the Messiah would certainly appear in glory, and to give them a view of him as coming to reign which would never fade from their memory. As that had not yet been accomplished, he maintained that the evidence was clear that it must occur at some future time. As the transfiguration was with reference to his coming in his kingdom, it was proper for Peter to use it with that reference, or as bearing on that point.

(a) "fables" 2Cor 4:2 (b) "eye-witnesses" Mt 17:1-5, Jn 1:14

For he received from God the Father honour and glory, He was honoured by God in being thus addressed.

When there came such a voice to him from the excellent glory. The magnificent splendour; the bright cloud which overshadowed them, Mt 17:5.

This is my beloved Son, in whom I am well pleased. Mt 17:5; Mt 3:17, This demonstrated that he was the Messiah. Those who heard that voice could not doubt this; they never did afterwards doubt.

And this voice which came from heaven we heard. To wit, Peter, and James, and John.

When we were with him in the holy mount. Called holy on account of the extraordinary manifestation of the Redeemer's glory there. It is not certainly known what mountain this was, but it has commonly been supposed to be Mount Tabor. Mt 17:1.

We have also a more sure word of prophecy. That is a prophecy pertaining to the coming of the Lord Jesus; for that is the point under discussion. There has been considerable diversity of opinion in regard to the meaning of this passage. Some have supposed that the apostle, when he says "a more sure word," did not intend to make any comparison between the miracle of the transfiguration and prophecy, but that he meant to say merely that the word of prophecy was very sure, and could certainly be relied on. Others have supposed that the meaning is, that the prophecies which foretold his coming into the world having been confirmed by the fact of his advent, are rendered more sure and undoubted than when they were uttered, and may now be confidently appealed to. So Rosenmuller, Benson, Macknight, Clarke, Wetstein, and Grotius. Luther renders it, "we have a firm prophetic word;" omitting the comparison. A literal translation of the passage would be, "and we have the prophetic word more firm." If a comparison is intended, it may be either that the prophecy was more sure than the fables referred to in 2Pet 1:16; or than the miracle of the transfiguration; or than the word which was heard in the holy mount; or than the prophecies even in the time when they were first spoken. If such a comparison was designed, the most obvious of these interpretations would be, that the prophecy was more certain proof than was furnished in the mount of transfiguration. But it seems probable that no comparison was intended, and that the thing on which Peter intended to fix the eye was not that the prophecy was a better evidence respecting the advent of the Messiah than other evidences, but that it was a strong proof which demanded their particular attention, as being of a firm and decided character. There can be no doubt that the apostle refers hereto what is contained in the Old Testament; for, in 2Pet 1:21, he speaks of the prophecy as that which was spoken "in old time, by men that were moved by the Holy Ghost." The point to which the prophecies related, and to which Peter referred, was the great doctrine respecting the coming of the Messiah, embracing perhaps all that pertained to his work, or all that he designed to do by his advent. They had had one illustrious proof respecting his advent as a glorious Saviour by his transfiguration on the mount; and the apostle here says that the prophecies abounded with truths on these points, and that they ought to give earnest heed to the disclosures which they made, and to compare them diligently with facts as they occurred, that they might be confirmed more and more in the truth. If, however, as the more obvious sense of this passage seems to be, and as many suppose to be the correct interpretation, (see Doddridge, in loc., and Professor Stuart, on the canon of the Old Test., p. 329,) it means that the prophecy was more sure, more steadfast, more to be depended on than even what the three disciples had seen and heard in the mount of transfiguration, this may be regarded as true in the following respects:

(1.) The prophecies are numerous, and by their number they furnish a stronger proof than could be afforded by a single manifestation, however clear and glorious.

(2.) They were recorded, and might be the subject of careful comparison with the events as they occurred.

(3.) They were written long beforehand, and it could not be urged that the testimony which the prophets bore was owing to any illusion on their minds, or to any agreement among the different writers to impose on the world. Though Peter regarded the testimony which he and James and John bore to the glory of the Saviour, from what they saw on the holy mount, as strong and clear confirmation that he was the Son of God, yet he could not but be aware that it might be suggested by a caviller that they might have agreed to impose on others, or that they might have been dazzled and deceived by some natural phenomenon occurring there. Comp. Kuinoel on Mt 17:1, seq.

(4.) Even supposing that there was a miracle in the case, the evidence of the prophecies, embracing many points in the same general subject, and extending through a long series of years, would be more satisfactory than any single miracle whatever. See Doddridge, in loc. The general meaning is, that the fact that he had come as the Messiah was disclosed in the mount by such a manifestation of his glory, and of what he would be, that they who saw it could not doubt it; the same thing the apostle says was more fully shown also in the prophecies, and these prophecies demanded their close and prolonged attention.

Whereunto ye do well that ye take heed. They are worthy of your study, of your close and careful investigation. There is perhaps no study more worthy of the attention of Christians than that of the prophecies.

As unto a light that shineth in a dark place. That is, the prophecies resemble a candle, lamp, or torch, in a dark room, or in an obscure road at night. They make objects distinct which were before unseen; they enable us to behold many things which would be otherwise invisible. The object of the apostle in this representation seems to have been, to state that the prophecies do not give a perfect light, or that they do not remove all obscurity, but that they shed some light on objects which would otherwise be entirely dark, and that the light which they furnished was so valuable that we ought by all means to endeavour to avail ourselves of it. Until the day shall dawn, and we shall see objects by the clear light of the sun, they are to be our guide. A lamp is of great value in a dark night; though it may not disclose objects so clearly as the light of the sun. But it may be a safe and sure guide; and a man who has to travel in dark and dangerous places, does "well" to "take heed" to his lamp.

Until the day dawn. Until you have the clearer light which shall result from the dawning of the day. The reference here is to the morning light as compared with a lamp; and the meaning is, that we should attend to the light furnished by the prophecies until the truth shall be rendered more distinct by the events as they shall actually be disclosed--until the brighter light which shall be shed on all things by the glory of the second advent of the Saviour, and the clearing up of what is now obscure in the splendours of the heavenly world. The point of comparison is between the necessary obscurity of prophecy, and the clearness of events when they actually occur--a difference like that which is observable in the objects around us when seen by the shining of the lamp and by the light of the sun. The apostle directs the mind onward to a period when all shall be clear--to that glorious time when the Saviour shall return to receive his people to himself in that heaven where all shall be light. Comp. Rev 21:23-26, 22:5. Meantime, we should avail ourselves of all the light which we have, and should apply ourselves diligently to the study of the prophecies of the Old Testament which are still unfulfilled, and of those in the New Testament which direct the mind onward to brighter and more glorious scenes than this world has yet witnessed. In our darkness they are a cheering lamp to guide our feet, till that illustrious day shall dawn. Comp. 1Cor 13:9,10.

And the day-star. The morning star--the bright star that at certain periods of the year leads on the day, and which is a pledge that the morning is about to dawn. Comp. Rev 2:28, 22:16.

Arise in your hearts. On your hearts; that is, sheds its beams on your hearts. Till you see the indications of that approaching day which all is light. The period referred to here by the approaching day that is to diffuse this light, is when the Saviour shall return in the full revelation of his glory--the splendour of his kingdom. Then all will be clear. Till that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, the predictions of the future glory of his reign. Whether this refers, as some suppose, to his reign on earth, either personally or by the principles of his religion universally prevailing, or, as others suppose, to the brighter revelations of heaven when he shall come to receive his people to himself, it is equally clear that a brighter time than any that has yet occurred is to dawn on our race, and equally true that we should regard the prophecies, as we do the morning star, as the cheering harbinger of day.

(*) "word" "And we have yet more sure the word" (+) "heed" "To attend" (++) "light" "Lamp" (a) "shineth" Ps 119:105, Prov 6:23

Knowing this first. Bearing this steadily in mind as a primary and most important truth.

That no prophecy of the scripture. No prophecy contained in the inspired records. The word scripture here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear on a particular class of the prophecies.

Is of any private interpretation. The expression here used (ιδιαςεπιλυσεως) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament; and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these Notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavouring to ascertain the true sense of the passage, that some have held that it teaches that no prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive Organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that "no prophecy is of self-interpretation," (Horsley;) others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mystical sense which cannot be learned from the prophecies themselves, but is to be perceived by a peculiar power of insight imparted by the Holy Ghost, enabling men to understand their recondite mysteries. It would be easy to show that some of these opinions are absurd, and that none of them are sustained by the fair interpretation of the language used, and by the drift of the passage. The more correct interpretation, as it seems to me, is that which supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this the passage may be explained, "knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets, that what they communicated was not of their own disclosure; that is, was not revealed or originated by them." That this is the correct interpretation will be apparent from the following considerations:

(1.) It accords with the design of the apostle, which is to produce an impressive sense of the importance and value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin.

(2.) This interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connexion with which that verse will have any force. In that verse (2Pet 1:21) a reason is given for what is said here: "For (γαρ) the prophecy came not in old time by the will of man, etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to say that what they communicated was not originated by themselves; that it was of a higher than human origin; that the prophets spake "as they were moved by the Holy Ghost." This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that they were moved by the Holy Ghost be a reason for studying them, if the meaning here is that the prophets could not understand their own language, or that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc.? If the prophecies were of Divine origin, then that was a good reason why they should be approached with reverence, and should be profoundly studied.

(3.) This interpretation accords as well, to say the least, with the fair meaning of the language employed, as either of the other opinions proposed. The word rendered interpretation (επιλυσις) occurs nowhere else in the New Testament. It properly means solution, (Rob. Lex.,) disclosure, (Prof. Stuart on the Old Testament, p. 328,) making free, (Passow,) with the notion that what is thus released or loosed was before bound, entangled, obscure. The verb from which this word is derived (επιλυω) means, to let loose upon, as dogs upon a hare, (Xen. Mem. 7, 8; lb. 9, 10 ;) to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc.--Passow. It is twice used in the New Testament. Mk 4:34, "He expounded all things to his disciples"; Acts 19:39, "It shall be determined in a lawful assembly." The verb would be applicable to loosing anything which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us, would mean the disclosure of what was before bound, or retained, or unknown; either what had never been communicated at all, or what had been communicated obscurely; and the idea is, "no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves." It is not a thing of their own, or a private matter originating with themselves, but it is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin; and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any more than the fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage cannot be adduced by the Papists to prove that the people at large should not have free access to the word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any principle of which such a use can be made; for,

(1.) whatever it means, it is confined to prophecy; it does not embrace the whole Bible.

(2.) Whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution, but it does not state that it is the duty of the church to prevent any private explanation or opinion even of the prophecies.

(3.) It says nothing about the church as empowered to give a public or authorized interpretation of the prophecies. There is not a hint, or an intimation of any kind, that the church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that any class of men is not to have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound reverence, as having a higher than any human origin, not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by one class of men. The fact that it discloses truths which the human mind could not of itself have originated, is a good reason for studying it with diligence and with prayer--not for supposing that it is unlawful for us to attempt to understand it; a good reason for reverence and veneration for it--not for sanctified neglect.

(*) "interpretation" "Is from a man's own invention"

For the prophecy came not in old time. Marg., "or, at any." The Greek word (ποτε) will bear either construction. It would be true in either sense, but the reference is particularly to the recorded prophecies in the Old Testament. What was true of them, however, is true of all prophecy, that it is not by the will of man. The word prophecy here is without the article, meaning prophecy in general--all that is prophetic in the Old Testament; or, in a more general sense still, all that the prophets taught, whether relating to future events or not.

By the will of man. It was not of human origin; not discovered by the human mind. The word will, here seems to be used in the sense of prompting or suggestion; men did not speak by their own suggestion, but as truth was brought to them by God.

But holy men of God. Pious men commissioned by God, or employed by him as his messengers to mankind.

Spake as they were moved by the Holy Ghost. Comp. 2Ti 3:16. The Greek phrase here (υποπνευματοςαγιουφερομενοι) means borne along, moved, influenced by the Holy Ghost. The idea is, that in what they spake they were carried along by an influence from above. They moved in the case only as they were moved; they spake only as the influence of the Holy Ghost was upon them. They were no more self-moved than a vessel at sea is that is impelled by the wind; and as the progress made by the vessel is to be measured by the impulse bearing upon it, so the statements made by the prophets are to be traced to the impulse which bore upon their minds. They were not, indeed, in all respects like such a vessel, but only in regard to the fact that all they said as prophets was to be traced to the foreign influence that bore upon their minds. There could not be, therefore, a more decided declaration than this in proof that the prophets were inspired. If the authority of Peter is admitted, his positive and explicit assertion settles the question. If this be so, also, then the point with reference to which he makes this observation is abundantly confirmed, that the prophecies demand our earnest attention, and that we should give all the heed to them which we would to a light or lamp when travelling in a dangerous way, and in a dark night. In a still more general sense, the remark here made may also be applied to the whole of the Scriptures. We are in a dark world. We see few things clearly; and all around us, on a thousand questions, there is the obscurity of midnight. By nature there is nothing to cast light on those questions, and we are perplexed, bewildered, embarrassed. The Bible is given to us to shed light on our way. It is the only light which we have respecting the future, and though it does not give all the information which we might desire in regard to what is to come, yet it gives us sufficient light to guide us to heaven. It teaches us what it is necessary to know about God, about our duty, and about the way of salvation, in order to conduct us safely; and no one who has committed himself to its direction, has been suffered to wander finally away from the paths of salvation. It is, therefore, a duty to attend to the instructions which the Bible imparts, and to commit ourselves to its holy guidance in our journey to a better world: for soon, if we are faithful to its teachings, the light of eternity will dawn upon us, and there, amidst its cloudless splendour, we shall see as we are seen, and know as we are known; then we shall "need no candle, neither light of the sun; for the Lord God shall give us light, and we shall reign for ever and ever." Comp. Rev 21:22-24, 22:5.

(1) "not" "at any" (a) "in old time" Lk 1:70 (b) "moved" 2Ti 3:16 (*) "Ghost" "Spirit"

Observe here, 1. The author and penman of this epistle, described by his name, Simon Peter, the former given at his circumcision, the latter by Christ, upon the occasion of his confession, Matt 16:18; by his condition, a servant; by his office, an apostle by the author of his office, Jesus Christ.

Here note, That Christ only has an authoritative power to make apostles, ministers and dispensers of his word; a derivative power from Christ the governors of the church have; but such as have not now their call from Christ immediately, (which it is presumption to expect, and if any pretend to it, let them shew it by their miracles) or mediately from the officers of his church, are usurpers of the sacred office, and they cannot pray in faith themselves for a blessing upon what they do, nor can the people expect it, I never sent them, (says God) therefore they shall not profit this people at all. Jer 23:32

Observe, 2. The persons described to whom this epistle is directed, to them that have obtained like precious faith with us. To such as had obtained faith, precious faith, like precious faith with the apostle of Christ; like for its nature and quality, though not for its measure and degree; and alike precious in regard of its object, Christ; in regard of its subject, the heart; in regard of its act, which is acceptance and consent to the terms of the gospel covenant; in regard of its effects and precious fruits, peace with God, peace with conscience, victory over the world, and the like. We see then that the faith of the poorest believer is as precious as the richest, and that the weakest believer has the same precious faith with the strongest: and if it be alike precious, it shall be alike permanent and persevering.

Observe, 3. The meritorious cause of this their precious faith, the righteousness of Jesus Christ: Through the righteousness of God, even our Saviour Jesus Christ. All grace is derived to us through Christ, for the sake of his righteousness, sufferings, and satisfaction: and as all grace is derived from him, and for his sake conferred, so all our good, that little service we do for God, is accepted through him, and owned for his sake. And if so, then Jesus Christ is really God; for the righteousness of a creature cannot justify me in the sight of God; there is no appearing before God for any creature in a creature-righteousness.

And farther, if so, then it is not faith that justifies and saves, but the righteousness of Christ, upon which faith is grounded, Eph 2:8 By grace ye are saved effectually, through faith instrumentally. The brazen serpent healed not the eye that looked on it; yet without looking upon it, no help from it, no healing by it.

The person saluting, and the parties saluted, were mentioned in the former verse; here we have the salutation itself, 1. The matter of it, Grace and peace; grace to free us from God's wrath, and reinstate us in his favour; peace to quiet our own consciences, and reconcile us to ourselves.

Observe,2. The measure of it, grace and peace be multiplied; they had both grace and peace already, yet the apostle prays for the farther increase of them; there is no complete perfection in grace attainable in this life. The best of saints must be multiplying and increasing their stores; for they are but imperfectly perfect, when at the best.

Observe, 3. The means for multiplying grace and peace, through the knowledge of God, and of Jesus Christ our Lord.

Learn, That the knowledge of God, in, by, and through our Lord Jesus Christ, is the special mean of multiplying grace and peace in our hearts; and indeed there is no comfortable knowledge of God, but in and through Christ, This is life eternal, &c. John 17:3. Out of Christ God is a revenger, in Christ a reconciled Father.

In these words our apostle shews, what reason they had to believe and hope, that grace and peace should be multiplied unto them, namely, because almighty God had already given them all things which conduced to make them holy in this life, and happy in the next, by the knowledge of Christ.

Others, by life and godliness, understand all things conducing to the reservation of natural life, likewise of grace here, and glory hereafter; and whereas it is said they were called to glory and virtue, by glory understand the honour of being Christians; by virtue, the good life that becomes Christians. To both these they were called with a glorious calling, as being attended with the glorious effusion of the Holy Ghost. If by glory and virtue be understood grace here, and glory hereafter, it shews our privilege, that we have both at present in a way of incoation, and shall ere long enjoy both in a way of consummation; and and it points out also to us our duty, we must have virtue, if we would have glory; if we be not like Christ, we can never love him, nor may we ever expect to live with him.

Whereby, or by whom, that is, through the knowledge of Christ in the gospel, God has given to us all things conducing to our present and future happiness; and, amongst the rest, the precious promises of the gospel, which so directly tend to make men partakers of the divine nature.

Note here, That the promises of the gospel are the Christian's great and precious treasure; greatness and goodness are then most shining, when they meet in the same subject, but such a glorious conjunction is rarely found, either in persons or things; rarely are great men good, or good men great; pebbles are great, but not precious; pearls are precious, but not great, But the promises are both for quantity exceeding great, for quality exceeding precious, and that in respect of the author of them, God; the foundation of them, the blood of Christ: the manner of their dispensation, they are freely given; the means whereby they are apprehended and applied, precious faith, and exceeding precious the promises are in regard of the end of them, which is to make us partakers of the divine nature, not of the essence, but qualities of the divine nature, which enable us, in some measure, to resemble God; as the seal doth communicate its signature, but not its substance; so in the work of regeneration God doth not impart his essence, but infuse holy principles and gracious habits into the soul, whereby the Christian resembles him.

Learn hence, That the great end and effect of the promises, and the proper influence and efficacy which they ought to have upon the hearts and lives of men, is this, to make them partakers of the divine nature, and to render them daily more like unto God; Having escaped the corruption that is in the world through lust.

Here note, 1. That the world is full, very full, of corruption, sin, and temptation; by reason of the lust of men, they rub their leprosy upon each other, and by the contagion of a bad example, infect and poison one another.

Note, 2. That by being made partakers of the divine nature, through the influence of the promises, we escape the pollution of fleshly lusts, which the world is defiled with, and would defile us by.

The apostle spends the former part of the chapter in comforting, this in exhorting; he told us before what God had done for us; he tells us now, what we must do for ourselves; it is not fit that heaven should take all the pains, and we none; we must give diligence, all diligence.

Besides this, that is, besides what God has given us, and done for us, let us take care to be daily adding to our stock and store.

Adding to our faith, virtue; that is, all good works in general, without which faith is dead, or dying; and fortitude, or holy courage, in doing our duty in particular.

To virtue, knowledge: that is, a more exact knowledge of your duty, and a farther increase in it; for knowledge is the light, without which the Christian cannot see to do his work.

And to knowledge must be added temperance, which subdues the violence of our unruly passions and appetites, and does reduce those rebellious powers under the government and dominion of reason and religion.

And to temperance, patience under all wrongs and sufferings whatsoever; an impatient man under affliction is like a Bedlamite in chains, raving against God and man.

To patience, godliness, a conscientious regard to all the duties of the first table; let the fear of God restrain you from sin, the love of God constrain you to duty.

And to godliness, brotherly kindness, or a fervent love to all Christians, as being our brethren and fellow-members in Christ, and this for grace sake.

And to brotherly kindness, charity; that is, to all mankind, as proceeding from the same stock, having the same nature, and subject to the same necessities with ourselves; let there be found with you a desire and endeavour to do all the possible good you can to every one.

Learn and observe form the whole, That there is a concatenation both of graces and duties, they must not be separated, they will not live single; where there is one grace in sincerity, there is a constant care to secure all the rest; and where a Christian, for conscience sake, performs one duty, he will make conscience of all the rest; the duties of both tables are religiously observed, both as an argument of his sincerity, and as an ornament to his holy profession.

To encourage Christians to grow and improve in the fore-mentioned virtues and graces, our apostle here lays before us, 1. The great advantage of such a proficiency and growth; If these things be in you and abound, that is, the fore-mentioned graces, they will both cause you, and evidence you not to be barren and unfruitful in your profession of Christianity and faith in Christ: the exercises of divine graces are the best evidenves of our being made partakers of the divine nature.

Observe, 2. The miserable state of those whose faith is not fruitful in good works; He that lacketh these things, that is, who doth not live in the exercise of the afore-mentioned graces, is spiritually blind, and really destitute of that knowledge which he pretends to, blinded by his passions and lusts, and sensual affections, and sees not the great end and design of Christianity, forgetting that in baptism he solemnly vowed all this, and that he was sacramentally washed from his old sins.

As if our apostle had said, "See that in the diligent exercise of the afore-named graces, and in the daily practice of the afore-mentioned duties, you make your calling and election, which are sure in themselves, sure to you; for so doing, you shall never fall or miscarry eternally."

Here note, That it is their own calling and election which Christians are called upon to make sure, not another's; we must leave their case and state to God that searches the heart; we cannot know the hearts of others, it is well if we know our own: Make your calling and election sure.

Learn, 1. A Christian may be assured of his own salvation. 2. Assurance of salvation requires all diligence. 3. That assurance of salvation deserves all diligence. 4. That the way to make our election sure, is first to make our calling sure.

There are four sorts of persons spoken of in scripture:

1. Some are said to be far from the kingdom of God, afar off from God, as Heathens and Infidels, who know not God.

2. Others are said not to be far from the kingdom of God, Mr 12:34, who yet will never come there.

3. Others are scarcely saved, saved with great difficulty, so as by fire, with much dross of error in judgment, and corruption in life.

4. Others are said to have an abundant entrance administered to them into the everlasting kingdom, and these are the fruitful Christians, who are daily adding to their graces, and going from strength to strength: These shoot the gulph of death in the holy triumph of their grace; they enter the harbour of heaven with a plerophory, a full sail, with full assurance of faith and hope. Thus will the fruitful Christian have both a more comfortable passage to, and also a more ample reward in heaven.

Observe here, 1. The persons to whom the apostle gave the foregoing exhortation to progressiveness and proficiency in holiness, they were knowing persons, yea, established persons, they were both informed and confirmed in the truth; but were they knowing, yet they wanted farther information: were they established, yet might they want farther confirmation.

It is a very dangerous notion that some have taken up, that a Christian in this life may live above ordinances, and outgrow counsels and exhortations, as if he need not hear, or pray, or the like. St. Peter thought otherwise; these were grown Christians to whom he writes, yet he tells them three several times together here, in four verses, that he would not be negligent to put them in remembrance, even of those things which they knew already.

Observe, 2. The exemplary diligence and industry of the apostle in his ministerial work, together with his constancy therein, as long as I am in this tabernacle: that is, as long as I live in this world, I will endeavour to keep the heavenly flame of love and zeal burning very lively upon the altar of your hearts.

Observe, 3. The motive or consideration provoking him to this diligence, and that is, the certainty of his approaching dissolution, I must shortly put off this tabernacle, as my Lord hath shewed me.

Where note, 1. He calls his body a tabernacle in regard of its moveableness and fraility, and in opposition to that house made without hands, eternal in the heavens.

Note, 2. How familiarly our apostle speaks of death, I must put off this tabernacle; he makes no more of putting off his body by death, than a man does of putting off his clothes at night.

Note, 3. The necessity of putting off the body, I must, I may, and I must shortly; intimating, that how strong soever the affections and inclinations of souls are to the fleshly tabernacles they now live in, yet they must put them off, and that speedily.

Note, 4. How the consideration of the certainty and suddenness of St. Peter's removal by death did excite and provoke him to the utmost industry and diligence in his ministerial work, where he lived; the apprehensions of approaching death must quicken to utmost diligence.

Lastly, that ministers must never give over pressing known truths as long as they live, that their people may have them in remembrance after their decease; I will endeavour that after my decease you may have these things always in remembrance.

Our apostle comes now to exhort them to constancy in the faith of the gospel, assuring them that himself and his fellow-apostles had not followed artificially devised fables, when they made known to them the coming of Christ in the flesh, and that he was truly, and in very deed, the promised Messias; for that he himself, with James and John, were with Christ upon mount Tabor, as eye-witnesses of his transfiguration, where and when he received in his human nature a communicated splendor, and God the Father from heaven, the seat of the magnificent glory, pronounced him to be his well-beloved Son, in whom he is well-pleased.

Learn hence, that God the Father's testimony from heaven, concerning his Son Jesus Christ, did effectually bring honour and glory unto Christ, and is a great obligation upon us to faith and obedience to him; He received from God the Father honour and glory, attesting him to be his well-beloved Son.

Learn, 2. That there was as much assurance given of the certainty of Christ's being the promised Messias, and of the truth of the evangelical doctrine, as the world could reasonably desire. Men can humanly be certain of nothing more than what they perceive by their senses, which are the proper judges of all sensible objects; now no satisfaction of this kind was wanting to the world concerning our blessed Saviour and his miracles: The apostles attesting what they had heard, what they had seen with their eyes, and their hands had handled of the word of life, 1John 1:1

Observe here, That the Scriptures, or written word of God, are a more sure word to us than any voice from heaven, or revelation whatsoever; not that there was any uncertainty in the Lord's voice uttered from heaven at Christ's transfiguration, but because that transient voice was heard only by three, and might be mistaken or forgotten; whereas the Holy Scriptures are a standing and authentic record, and a most sure ground for faith to build upon; and accordingly our apostle tells them, they should do well to attend unto the written word, that is, the Scriptures of the Old Testament, as unto a light that shined in that dark time, until, by considering those ancient prophecies, and comparing them with what Christ hath done and suffered, they might find the day dawning upon them, and the morning star, the Holy Spirit, arising in their hearts, so enlightening and convincing them, that no more doubts or scruples should be left in them, concerning this great truth, attested by a voice from heaven, and confirmed by the writings of the prophets, namely, that Jesus is the true and promised Messias, and really the Son of God.

Learn hence, That the written word of God is a surer word, more to be depended and relied upon than any voice from heaven, though attested by the greatest and most eminent apostle, and consequently to be more heeded and regarded by us; nay, farther, the sanctifying operation of the Holy Spirit in and upon the hearts and lives of sincere and serious Christians is a more certain and indubitable evidence of their salvation, than if an angel should come from heaven on purpose to tell them that they should certainly come thither; for the testimony of an angel, at the highest, is but the testimony of a creature; but the testimony of the sanctifying Spirit is the testimony of God himself; it is therefore the sure word that we are to attend unto; and that revelation of God's will, being final, is and ought to be attneded to, before any pretended or real revelations whatsoever: We have a more sure word of prophecy; whereunto ye do well that ye take heed, &c.

These words are understood variously.

1. Some interpret them thus; That no part of the holy Scripture was written by any private impulse, incitation, or motion, by no suggestion of men's own private spirits, but they gave out to us what the Holy Ghost gave in to them; nor did they prophesy according to the will of man, that is, when they would, or what they would, but they spake by the instinct and impulse of the Holy Ghost. The words shew what authority the penmen of the Holy Scriptures had to write what they did, and why we should be so careful to take heed to what they wrote.

Learn hence, That it is a very great principle, yea, one of the first principles of our faith, that the Scriptures are the very word and will of God, written not by any private spirit, but dictated by the Spirit of God, and consequently are no part of them of human invention, but all of divine inspiration, for which reason great respect is due to them, and we shall do well to take heed to them.

2. Others understand the words thus: That no prophecy of scripture is to be expounded as speaking only of those persons whom the speaker first intended and meant, according to the speaker's proper prviate thought, for the holy men of God were moved by God's Spirit to speak those words which signified more than they designed, or always meant and understood themselves; as for instance, David often speaks in the Psalms words true of himself and Solomon, but the Holy Ghost pointeth at Christ, who was typified by those persons; and whether David meant more than himself and Solomon, it is certain the Holy Ghost meant more; so if Josiah be meant in Isa 53:1 as some would have it, it is evident that he was but typical, and that the Holy Ghost meant Christ and his sufferings ultimately; so that it is plain that the Scripture prophecy receives its full sense from the Spirit, and not from the speaker; and must not be appropriated narrowly to those private men, by whom, or of whom they were proximately meant by the speaker.

3. Others understand the words after this manner, namely, that no private person must take upon him the interpretation of Holy Scriptures, but refer all to the church: Hence Estius infers, "That the reformed and their pastors must not interpret the Scriptures, but the Catholic church only." To which we reply, that as no private persons, so likewise no church, may presume to interpret Scripture according to their own mind, nor make their private sense to be the sense of Scripture, but to seek understanding from God, who shews the meaning of the word by the word, (comparing Scripture with Scripture), and by his Spirit leads good men into the knowledge and understanding of it; knowing this, that no prophecy of the Scripture is of any private interpretation; for the prophecy came not in old time by the will of man, but holy man of God spake as they were moved by the Holy Ghost.

¶The firſt Chapter.

Simon Peter a Seruaunt and an Apoſtle of Ieſus Chriſt, to you whiche haue obteined like precious Faithe with vs, by the righteouſneſſe of our GOD and Sauiour Ieſus Chriſt.

AS in the former Epiſtle, ſo in this, wee haue bothe a Subſcription, and an Inſcription: That wee maie knowe, bothe who writeth it, and to whom it is written: namelie to them that zealouſly heare the Woorde of GOD, and conſtantly ſtande by Faithe in the ſincere profeſſion of the ſame. But what Faithe meaneth he? Euē that (ſaith he) whiche is by the righteouſneſſe of God. In whiche woordes he aſcribeth Iuſtification to Faithe onely, euen as S. Paule Roma j. ſaieth: In the Goſpell the righteouſneſſe of GOD is reueiled from Faithe to Faithe: as it is written, The iuſte ſhall liue by Faithe. Sainct Peter therefore warneth them to ſtand readie, & not to be beguiled, nor to ſuffer the doctrine of Faithe whiche thei had receiued and learned, to ſlippe awaie from thē. And whereas he here peculierly ſpeaketh of the Righteouſneſſe of God, he thereby excludeth and putteth backe all humaine Iuſtice. For it is Faithe onely that iuſtifieth vs before GOD: and therefore, Faithe is called the Righteouſneſſe of God. For, before the worlde it is nothyng accoumpted of, nay it is rather perſecuted, and flatly condemned.

Grace and peace bee multiplied to you, by the knowledge of God, and of Ieſus our Lorde.

THis is an vſuall Salutation, wont to bee prefixed at the beginnyng of Letters and Epiſtles: The meanyng whereof is thus: I wiſhe vnto you the encreaſe of Grace and peace, and that ye maie bee therewith enriched euery daie more and more. Whiche grace iſſueth and floweth from the knowledge of GOD, and of our Lorde Ieſu Chriſt: as if he ſhould ſaie: This Grace no manne can haue vnleſſe he haue withall the knowledge of God, and of our Lorde Ieſus Chriſt.

Of this knowledge of GOD, aſwell the Apoſtles as the Prophetes dooe verie often and almoſte continually make mention in the holie Scriptures, as Eſaie the xj. In all my holie hill thei ſhall not hurte nor deſtroye, for the Earth ſhalbe full of the knowledge of the Lorde, as the waters that couer the Sea. That is, The knowledge of God ſhall bee as plentifull and abundaunt, as the waters of the ſwellyng Sea, when it breaketh out, and ſurroundeth ſome whole Countrey. And here hence ſhall ſuche peace and tranquillitie preſently enſue, that no man ſhal ſeeke to moleſt or damnifie an other. But this is not to knowe God, if thou dooe but onely beleeue that God is Almightie, and that he hath created and made all thynges: and that Chriſt was borne of the virgine Marie, ſuffred death and roſe againe: for thus muche doe the Turkes, Iewes, and Deuilles beleeue. But the true knowledge of GOD is this: That thou haue a feelyng of hym in thyne harte & conſcience, and that thou be certainly perſwaded, that God and his Chriſt is thy God and thy Chriſt: whiche belief the Deuilles and falſe counterfaite Chriſtians haue not, neither can haue. Therefore the knowledge of God is nothing els, then a ſounde and entire Faithe in Chriſt. For when thou thus fullie knoweſt GOD and Chriſte, thou wilte moſte gladlie reſigne, and committe thy ſelf vnto hym, and firmely beleeue and truſt in hym, aſwell in aduerſitie, as in proſperitie, in death aſwell as in life. This ſettled confidence and ſure truſt, can not bee in theim that haue euill conſciences: that is, in theim that want true and ſincere Faithe. For thei knowe GOD none otherwiſe, but that he is the God of S. Peter, and of all the Sainctes in Heauen: But for their God thei dooe not knowe hym, neitheir haue any feelyng of hym, but haue hym and take hym, rather as their heauie tormentour and angrie Iudge.

To haue GOD, is to haue all Grace, all Mercie, and all goodneſſe that can bee named. To haue Chriſte, is to haue a Sauiour and a Mediatour, who hath brought vs vnto God, and made hym now all ours: and at whoſe handes he hath obtained for vs all Grace, and Bleſſyng. All theſe thynges, thou muſte drawe and applie to thy ſelf, and not doubte but that Chriſt is thyne, and thou Chriſtes. And this is the true knowledge of Chriſt. An vmnaried woman ſeyng a man, maie ſaie: this is a Manne: but ſhe can not ſaie: this is my Manne, or my Houſebande. In like ſort, all of vs can ſaie: This is God: But all of vs can not ſaie, that he is our God: becauſe wee dooe not all of vs beleeue and truſt in hym, and comfort our ſelues onely in hym and by hym. This true knowledge of GOD the Scripture tearmeth the face and Countenaunce of the Lorde: whereof the Prophetes ſpeake verie copiouſlie. For thei that ſee not his face, and knowe hym not, doe ſee but onely his hinder partes: that is, doe ſee hym as their angrie and diſpleaſed God: whereas if thei ſawe his face, that is, if thei had the true knowledge of hym by Faith, thei ſhould behold and ſee nothing but Grace and Mercie.

Wee ſee here how ſainct Peter in this his ſeconde Epiſtle purpoſely entreateth not of Faithe, (for he largelie diſcourſed therevppon in his former Epiſtle) but his purpoſe is in this to write an Exhortation to them whiche beleeue, that thei ſhould ſhewe forthe their Faithe by Good workes. For he would not haue Faithe to bee without Good woorkes, nor Good woorkes without Faithe. But firſte he requireth in vs Faithe, and Faithe beeyng once ſurely grounded, to ſhewe foorthe Good woorkes. And therefore he addeth:

According as his godlie power hath giuen vnto vs all thynges, that pertaine vnto life and godlineſſe.

WHen wee throughlie knowe God by Faithe, wee are poſſeſſed of the franke gift of all his heauenly graces and benefites. Wee haue the influence of his Diuine power woorkyng in vs: whiche promoteth and furthereth vs vnto all thynges that pertaine vnto life and godlineſſe: that is, when wee beleeue, wee receiue ſo many benefites of hym, that God bountifully beſtoweth vpon vs euen the giftes of his power: whiche power is diffuſed into all and euery our actions, & bothe is, and alſo effectually woorketh in vs. What ſoeuer we ſpeake, or what ſoeuer wee doe, it is not wee but GOD in vs that ſpeaketh and doeth. He is in vs ſtrong, mightie, and omnipotence, yea, euen when wee ſuffer torment and affliction, when wee are killed and dye, and when before the worlde wee are altogether ſeelie and weake: In ſomuche that when wee haue not this power of God, there is in vs no ſtrength at all, no facultie, no habilitie.

Now, whereas Sainct Peter ſaieth, that all thynges are giuen vnto vs of his Diuine power, his meanyng is not, as though wee ſhould bee able to make Heauen and Earth, and to woorke Miracles, and doe wonders: For what good would that doe vnto vs: But wee haue all the giftes of his godly and Diuine power in vs, ſo farre as is neceſſarie and profitable for vs. And therefore the Apoſtle addeth further theſe woordes, That pertaine to life and godlineſſe: That is to ſaie: wee haue all thynges by his godlie and diuine power, moſte abundantly giuen vnto vs, that wee ſhould dooe good, and alwaies liue in vertuous eſtate and bleſſedneſſe.

Through the knowledge of hym that hath called vs.

THis mightie power and greate grace of God, proceadeth not from elſwhere, then from this perfecte and ſounde knowledge of GOD. For when thou throughlie knoweſt hym for thy God, he dealeth with thee as God. After this maner alſo ſainct Paule j. Cor. j. ſaieth. In all thynges ye are made riche in hym, in all kinde of ſpeeche, and in all knowledge, as the teſtimonie of Ieſus Chriſte hath bin confirmed in you: ſo that ye are not deſtitute of any gift ▪ This is the greateſt and the moſte neceſſarie gift of all others that God can giue vnto vs, whiche wee ought not to exchange for all other riches, that is either in Heauen, or in Earth. For what would it auaile thee, although thou couldſt goe through Fire and Water, without takyng any harme, and woorke all kinde of Miracles and wonders, if thou ſhouldeſt want this? For there bee a greate many condemned, that haue been able is woorke ſuche Miracles. But this exceedeth and farre ſurmounteth all Miracles: in that, God beſtoweth and giueth ſo greate a power vnto vs, wherby al our ſinnes are forgiuen vs, and aboliſhed quite out of remembraunce: Death, Sathan, and Hell beyng vtterlie vanquiſhed and ſwallowed vp. Whereby we poſſeſſe our Conſciences without feare, and haue our hartes ioyful, merie, and bold, without beyng afraied of any thing. All whiche, the knowledge of GOD that calleth vs, doeth affoord and bryng vnto vs.

Vnto glorie and vertue.

AND after what ſorte was that Callyng, wherewith God called vs? Forſooth this: God ſent his holie Goſpell into the World, and cauſed the ſame to bee proclaimed and preached abroade: for the whiche, no man euer made any labour, no man euer praied or made any entreatie to him but before any one ſo much as once thought of it, he offred and gaue this grace vnto vs, and powred the ſame moſte aboundantly vppon vs all, that he alone might haue all the glorie and praiſe, and wee enioying ſuche a benefite, ſhould aſcribe this power and vertue al onely to him. For it is no worke of our owne, but his. And therefore ſeeyng that this Callyng is none of our owne, neither cōmeth of our ſelues, it is not m[illegible: 2 letters]te that we ſhould lift vp our ſelues in pride, as though we had brought it to paſſe of our ſelues: but he is onely to bee glorified of vs, and all thankes are to bee giuen vnto hym, for ſo mercifullie beſtowyng and giuyng his Goſpell vnto vs, and withall alſo for ſo ſtrengthenyng vs with power and vertue againſt Sathan, Death, Hell, and all miſchieues at once whatſoeuer.

Whereby moſte greate and precious promiſes are giuen vnto vs,

SAinct Peter hath added this, to ſhewe forth and declare the nature and force of Faithe. For when we knowe God to bee ours, wee haue alſo with hym, by Faith, eternall life and the power of God, wherby wee ouercome and get the victorie both of Death and Deuill. And yet for all this, we do not ſee theſe things, neither yet feele wee them, although all thinges be promiſed vnto vs. We haue al things, but thei yet appeare not: but in the laſt daie we ſhall plainly diſcouer and ſee all thinges preſent and apparantly laied open vnto our eyes.

Wee beginne here in this Worlde, but wee come not to any ful fruition or perfection thereof in this life. But we haue this promiſe, that we liue here by the mightie power of God, and that after this life we ſhalbe euerlaſtingly bleſſed. He that faithfully beleeueth theſe thinges, hath the ſome (as it were) alreadie in poſſeſſion: he that beleeueth not, hath them not, but is ſure to periſhe eternallie. How greate and how precious theſe promiſes are, Sainct Peter further yet declareth, ſaying.

That by them ye ſhould bee partakers of the godlie nature, in that ye flee the corruption, whiche is in the worlde through luſt.

THis benefite wee haue by the power of Faithe, that wee thereby are made partakers of God, and come into a certein participation and communion of his diuine nature. This is ſuche a ſentence, as the like ye ſhall not reade againe, neither in the olde Teſtament nor yet in the newe. Howbeit among the Painims and Heathen writers it is often read, that wee partake with the very diuine nature it ſelf. But what is this nature of God? Euerlaſtyng truth, righteouſneſſe, iuſtice, wiſedome, eternall life, peace, ioye, pleaſure, and al goodneſſe that can bee named. He now that is partaker of the nature of God, is ſeized and priuiledged in all theſe: to wit, that he ſhall liue for euer enioye perpetuall and endleſſe peace, pleaſure, ioye, and mirth: bee pure, holie, iuſt, and able to withſtand and ſupplant Sathan, Sinne & Death. Peters wordes therefore ſounde as though he ſhould ſaie thus: Looke how vnpoſſible it is, to take from God euerlaſtyng life and eternall truth: ſo impoſſible is it alſo, that theſe thinges ſhould be taken from you. If any man hurt you, he muſt needes alſo hurt God. For he muſt firſt oppreſſe God, that ſeeketh to oppreſſe a right Chriſtian. All theſe properties are comprehended vnder this worde Diuine or Godly Nature: whiche worde be therefore vſed, becauſe it containeth in it ſo large a ſignification. Theſe bee greate and ſinguler benefites, if wee faithfully beleeue the veritie of them. But all that is here ſet doune, is (as afore was declared) Doctrines, wherevppon the groundwoorke of our Faith is laide: for that whiche here is written is rather to declare and ſhewe what greate and excellent benefites grow vnto vs through Faithe. And therefore he ſaieth: All theſe thynges ſhall ye bee ſure to haue, if ye ſo liue, that ye ſhewe foorth your faithe, Flee and the corruption whiche is in the worlde through luſt.

Therefore giue euen all diligence thereunto: ioyne moreouer vertue with your faith:

HEre ſainct Peter exhorteth them to declare and ſhewe foorth their Faith by their good Woorkes: as though he ſhould ſaie: Seeyng that ye haue obtained ſo many and ſo greate benefites by Faithe, that what God himſelf hath, ye alſo haue, endeuour your ſelues and geeue all diligence hereunto: be not ſlouthful and ſluggiſh, but ſhewe forth the effectes and fruictes of your faith: that is, let your Faithe appeare openly before Men, let it bee dutifull, charitable, ſeruiceable, diligent, effectuall and workyng, euer occupied in well doing: not ydle, neither vnfruitfull. Ye haue a good Farme and a fertile Field to worke in: be ye diligent huſbandes therfore and take heede, leaſte through your ſlouth and ſecuritie, there growe vp in it Brambles, Weedes, Darnell and Cockle.

And with vertue, knowledge.

THis is that Knowledge, by the which ye maie chiefly know, how by reaſon to qualifie and leade your liues, and how to direct theffectes & vertues of your Faith: that ye neither ouermuche pamper and cocker your bodies, neither denie vnto it that whiche is needefull. For thus farre is the fleſh to bee brideled and kept vnder, and no further, that it maie bee ſober, watchfull, and apt to good Workes▪ and not (as ſome Hypocrites wider the vizard of feined holineſſe doe) to hurt or deſtroye your bodies. For although GOD hate the Sinne that is in the fleſhe, yet his will is not that you ſhould therefore deſtroye your bodies. Ye ought to ſuppreſſe and reſtraine the luſtes and concupiſcences thereof, but not to deſtroye or hurt it: but rather to miniſter vnto it ſufficient allowance and maintenaunce, that it maie continue ſounde, healthfull and liuyng.

Knowledge alſo is ioigned and linked with vertue, whēas good reſpect and regard of honeſtie and modeſtie is had in all our conuerſation and dealinges: and when a conuenient meaſure is obſerued and kept, in our Meates, Drinckes, Apparaile, Wordes, and all other our actions: ſo that wee neither ſwerue from the rule of reaſon, nor giue any occaſion of offence to our Neighbour.

And with knowledge, temperaunce:

TEmperaunce conſiſteth not onely in eatyng and drinckyng, but in obſeruyng that due meane, whiche, knowledge (whereof wee ſpake afore) doeth preſcribe to bee vſed in all our life and conuerſation, aſwell in woordes and woorkes, as in maners and dealinges: that no man frame hymſelf to liue after a more ſumptuous and nice ſorte then is conuenient: that all ſuperfinitie of Apparaile and brauerie be auoided: and that no man goe more pompouſlie and gorgeouſlie then is meete, or ſtandeth with Chriſtian modeſtie. But ſaincte Peter in theſe caſes ineſcribeth no certein rule, nither limiteth any boundes for the ſame (whiche thyng our Papiſticall munckiſhe Votaries preſumed to doe) comprizyng theſe matters within the compaſſe of certein Canons and rules deuiſed out of their owne braines, tiyng men to a ſtraicte obſeruation of theſe thynges after one and the ſelfſame maner. Whiche thing to bee vſed among Chriſtians is vnpoſſible: to wit, that a certaine ſett order and preciſe anotation in theſe externall thynges, ſhould bee comprehended within the compaſſe of certein preceptes and generall rules, of euery particular perſon to bee particularlie obſerued. For, men bee of vnlike diſpoſition: one is of a ſtrong and ſounde nature, an other weake and faint: and no man is at all tymes and in all reſpectes ſo affected and giuen as an other is. And therefore euery one ough[illegible: 1 letter] to haue a ſpeciall regarde to the conſtitution and diſpoſition of his owne bodie what he is able to beare, ſuſtaine and endure, and what he is not.

And with temperaunce, pacience:

SAinct Peters meanyng [illegible: 1 word] theſe words is this: Although ye liue accordyng to knowledge, modeſtie, and temperaunce, without giuyng offence to any in your conuerſation and behauiour: yet thinke ye not that ye ſhall liue quietly without temptation and perſecution. For, when yée beleeue, and leade an honeſt and Chriſtian life, agreeable to your profeſſion, the Worlde will not ceaſſe to hate and perſecute you. Here then muſt Pacience bee ſhewed foorth, whiche is one of the fruictes of Faith.

And with pacience, godlineſſe.

WHat ſoeuer wee dooe, or what ſoeuer wee ſuffer in this l[illegible: 1 letter]fe, let vs be thankfull to GOD for theſame, not ſeekyng our owne glorie, praiſe, or commoditie: but onely that thereby God maie be glorified: and that we ſo behaue our ſelues in all thynges, that it maie appeare, that wee doe all thynges for the loue, whiche we beare vnto God.

And with godlineſſe, brotherly kindneſſe.

HEreby Sainct Peter bindeth vs one to ſerue an others turne, and to bee helpyng one to an other as Brethren: one to be carefull of an others welfare, one not to hate, deſpiſe, or hurte an other. And this is an other triall or fruicte of our Faithe, whereby we teſtifie to the worlde, that we haue that Godlineſſe, whiche is ſpoken of afore.

And with brotherlie kindneſſe, Loue.

BY Loue be meaneth that common and generall Loue, with the whiche wee are bounde to Loue as well our Enemies, and thoſe which doe not accōpt of vs as Bretheren, nor vouchſafe to liue together with vs freendlie and Brotherlie, as the[illegible: 2 letters] that are our verie freendes in deede. In whiche fewe woordes, Saincte Peter hath comprehended all that appertaineth to a Chriſtian life, and what be the woorkes and fruletes of true Faithe in deede: namely, knowledge to liue well, Temperaunce, Patience, Godlineſſe, Brotherlie kindneſſe, and a generall Loue to all. And therefore he addeth further.

For if theſe thynges bee among you, and abound▪ thei will make you that ye neither ſhalbe idle not vnfruictfull in the knowledge of our Lorde Ieſus Chriſte.

WHen ye giue your ſelues to theſe exerciſes, and woorkes, ye tread the right pathe, ye goe the right waie, and haue in you the true and ſincere Faithe: and further, the knowledge of Chriſt is effectuall and fruitfull in you. Take heede therefore to your ſelues, that ye make not light accoumpte of theſe thynges. Keepe your bodies in ſubiection, and ſo deale with your neighbours, as you knowe that Chriſt hath dealt with you.

For he that hath not theſe thynges, is blinde, and can not ſee farre of, and hath forgotten that he was purged from his old ſynnes.

HE that hath not in hymſelf theſe fruictes of his Faithe, dooeth but (as it were) grope for his waie like a blinde man in the darke, not knowyng whereto ſette his foote: yea, ſuche is his life that he reſteth doubtfull and vncertaine, in what caſe he ſtandeth towardes GOD: He neither hath true Faithe, nor any further knowledge of Chriſt, ſauyng that, he can talke of hym as he hath heard others reporte. And therefore doeth but bluſter blindly and at randō in the whole courſe of his life, like a blinde manne that ſeeketh his waie with his hande, and hath forgotten that euer he was Baptized, or that his ſinnes were forgiuen hym: and ſo becommeth he vnthankfull, Idle, and vnfruictfull, without any conſideration of his profeſſion, liuyng looſely without any remorſe of Conſcience: Hauyng neither feelyng, neither yet ſo muche as any taſte of ſo greate Graces, giftes, and benefites. And this is an exhortation wherin Sainct Peter exhorteth and ſtirreth vs vp whiche beleeue, to the practiſe of Good woorkes, thereby to declare and ſhewe foorthe, that wee haue a true, ſincere and ſounde, and not an Hypocriticall, or feigned Faithe. Neuertheleſſe, he ſtil earneſtly vrgeth and prooueth this, that Faithe onely doeth iuſtifie: and that where ſoeuer this Faithe is, true Good woorkes doe alſo neceſſarilie enſue. That whiche now followeth, maketh for our confirmation herein.

Wherfore brethren, giue rather diligence to make your callyng and election ſure.

THe Electiō and eternall predeſtination of God is ſo ſure in it ſelf, that there is no nede to make it ſurer. And ſo alſo is our calling firme and ſtable. For he that heareth the Goſpell, beleeueth, and is baptized, is (doubtleſſe) called, & is ſure of his Saluation, yea hee alreadie hath it. Seeyng therefore, that wee are called to theſe thynges, wee ought to giue all diligence (ſaieth S. Peter) to approoue and aſſure our Callyng and Election to our ſelues in our Conſciences, as the ſame is alreadie aſſuredlie knowen with God. And this is a phraze or maner of Speeche vſuall in the Scriptures, as Epheſ. lj. Ye were ſtrangers from the couenauntes of promiſe▪ and had no hope, and were without God in the world ▪ For although there bee no man, whether he bee good or hadde, but God hath the rule ouer hym, (ſith hee is the Lorde of all Creatures) yet neuertheleſſe (S. Paule ſaieth) that hee is without GOD, whiche dooeth not acknowledge hym, loue hym, and truſte in hym. Euen ſo here, although in it ſelf the Callyng and Election of God, wherewith he hath called and elected vs, bee ſure and vndoubted: yet is it not ſure and ſtable to thee, ſo long as thou dooeſt not certainly beleeue, and vndoubtedly aſſure thy ſelf, that the ſame belongeth vnto thee. And for this cauſe doeth S. Peter exhorte vs, that wee ſhould make our Callyng and Election ſure through good Workes.

And here againe thou ſeeſt, how muche the Apoſtle aſcribeth and attributeth vnto the Fruites of Faith. For albeit thei appertaine, and ſeene to doe good with thy neighbour withall, yet alſo are thei profitable vnto thée, becauſe thereby thy Faith is ſtrēgthened and confirmed, [illegible: 1 word] ſtirred vp more and more to the practiſe of Good woorkes. Wherein alſo thou ſeeſt a farre other vertue and qualitie, then is in the faculties of the bodie. For, the powers of the bodie, the more thei bee exerciſed and vſed, the weaker and freebler thei be, and in th'ende vtterly decaie: whereas contrariwiſe, this Spirituall vertue (if it bee not exerciſed, decaieth and fainteth: But with muche vſe and practiſe it is ſtrengthened and greately encreaſed. And this was the cauſe, why God at the beginnyng did leade the Chriſtian Churche, through hard and rough waies, vexed it, tourmoiled it, and throughlie exerciſed it, in diuers conflictes of Faithe, through Ignominie, Perſecution, and Death. For he knewe, that hereby it ſhould receiue ſtrength, and encreaſe, and become the mightier, becauſe the more that it was oppreſſed, the more it flouriſhed. And this is that, whiche Sainct Peter here meaneth, when he faieth, that wee ſhould not ſuffer our Faithe to be Idle or vnfruictfull: ſeeyng that the nature thereof is ſuche, that it groweth and encreaſeth by vexation and perſecution, ſo long till bee fullie aſſured and certaine of the Callyng and Election of God, ſo that it can not bee deceiued.

This is the marke that wee muſt ſhoote at, touchyng Predeſtination. There are many light Spirites, who beeyng endued with verie ſmall pi[illegible: 2 letters]aunce of Faithe, will yet raſhelie preſume to deſpute vpon this poincte, and curiouſlie ſcare he in what place thei bee reckened and accepted with God. But doe not thou entermeddle with ſuch ſcrupulous curioſitie for thou ſhalt neuer by this waie attaine to that, whiche thou ſeekeſt. If thou deſire to bee ſure of thy Saluation, treade that [illegible: 1 word] and followe that courſe, whiche Saincte Peter hath [illegible: 1 word] ſhewed thee for if thou take any other waie, thou [illegible: 3 letters]iueſt thy ſelf, and ſhale bee ſure to miſſe thyne entente. Thyne owne experience muſt teache it thee, and that ſhalte thou certainly knowe, and bee aſſured of when thy faithe is throughly cried and en[illegible: 2 letters]ed.

For if ye doe theſe thynges ye ſhall neuer fall.

YE ſhall ſtande firme and ſtedfaſte, ye ſhall neither ſtumble, fall, nor ſynne, but walke without offence: all thynges ſhall goe well with you, and frame to the beſte: whereas if ye leane and truſt to your owne fooliſhe cogitations, and rotten deuiſes, the Deuill will quickely and eaſily hurle you headlong into deſperation, and hatred of God.

For by this meanes an entryng ſhall bee miniſtred vnto you abundantlie, into the euerlaſtyng kyngdome of our Lorde and Sauiour Ieſus Chriſte.

THis is the highwaie to Heauen, and none other: And therefore let no manne thinke by dreames and deuiſes of his owne making, touching Faithe, to come thither: there needeth nothyng therevnto but a liuely Faithe, that is throughlie tried and exerciſed. But alas, what repugnant doctrines to this, hath there but foiſted into the Church of GOD, by our ſeducyng teachers, while thei affirmed and taught, that if a man, hauyng runne headlong in wickedneſſe all his life, and at the laſte pinche of his death, haue but a ſeelie pittaunce (bee it neuer ſo ſmall) and as it were but a verie ſparke of Faithe in hym, that he ſhould bee ſure thereby of ſaluation? But if thou putte of, and deferte thy repentaunce and Faithe till then, thinkyng and preſentyng that thou ſhalt then euen preſentlie and vpon the ſodaine, haue the gifte of ſuche a iuſtifyng Faithe, thou truſteſt to a broken Reede, and ſhalte ſeeke after Faithe and Saluation, when it ſhall bee too late. Dooeſt thou not heare, that euen thei whiche bee ſtrong, ſhall ſcarcely be ſaued? Howbeit wee ought not to deſpaire of them that bee weake, becauſe there is hope that thei maie bee called, although it hardly and not vſuallie ſo commeth to paſſe. But he whiche in this life throughlie and effectuallie exerciſeth and ſtrengtheneth his Faithe in dooyng good, ſhall haue abroade and eaſie paſſage or waie, with chearfulneſſe and aſſured confidence to enter into the life to come. Suche a one maie dye with courage and gladneſſe, ſuche a one maie (not eſteemyng this preſent life) depart hence in the peace of Conſcience: And (as it were) with mirthe and ioye, take poſſeſſion of the kyngdome of Chriſte. Whereas on the other ſide, thei that haue a languiſhyng, fainte, weake, and vnexerciſed Faithe, and haue not enured and acquainted themſelues to good and godly exerciſes, ſhall not with like confidence and ioye as the others, enter into eternall life: And if thei doe enter, yet ſhal thei not find the doore ſo open, nor the entraunce ſo eaſie into the kyngdom of Chriſte, but ſhall tremble and quake for feare, and be loathe [illegible: 1 letter]odye: wiſhyng rather ſtill in this life, to lye be dred, ſicke and diſeaſed, then once to dye or exchaunge this life for any other.

Wherefore I will not bee negligent to put you alwaies in remembraunce of theſe thynges, though that ye haue knowledge and bee ſtabliſhed in the preſent truth.

OF this we haue oftentymes ſpoken afore. Albeit GOD hath cauſed a great light to ſhine vnto vs, in this ſo mercifull a manifeſtation of the Goſpell: ſo that we both now know what a Chriſtian life is, and alſo what Chriſtian Doctrine meaneth, and dooe alſo ſee the ſkope of the whole Scripture to tend to none other ende but this: yet, neuertheleſſe, it is expedient and neceſſarie ſtill to perſeuere and go forwarde in preachyng and teachyng without ceaſſyng, and to [illegible: 1 letter]terate & in[illegible: 2 letters]lke the ſelf ſame doctrine from daie to daie, if not to learne, yet to bee admoniſhed and put in remembraunce of doctrine before learned and receiued. For there are twoo Offices in the Church as S. Paule teacheth Rom. xij. the one conſiſteth in Teaching, the other in Exhorting. He that teacheth, let hym take heede to his teaching and doctrine, and he that exhorteth, to his exhortation. Rom. xij. Teachyng is, where wee laie the foundation of Faithe, and preache the Goſpell to them that haue not yet heard any thyng thereof. Exhortyng, or admoniſhyng is, (as here ſainct Peter ſaieth) to preache to them that haue bothe heard and learned the ſame afore, to encourage them manfully to proceede and continue in their well begonne enterpriſe, and to awake and ſtirre vp their dull and drowſie natures to goe on forwarde, from ſteppe to ſteppe and from degree to degree euery daie more and more. We are all cladde and laden with this olde rotten Sacke, our Fleſhe and Bloud: which ſtil pulleth vs doune, and draweth vs the wrong waie, whereby the Soule is eaſily [illegible: 1 letter]ulled aſleepe and brought into ſecuritie. And therefore it is very beh[illegible: 1 letter]m[illegible: 2 letters]ful and neceſſarie for vs to bee continually exerciſed, euen as a good houſeholder keepeth his Seruauntes and Familie ſtill occupied, and calleth vppon them to looke to their buſineſſe, leaſte they ſhould growe into ydleneſſe. Now, if the dulneſſe of our nature bee ſuche, that it muſt bee called vppon and put in mynde to dooe thinges expedient and behoouefull for externall foode and maintenaunce of the Bodie, how muche more conuenient and meete is it, that the ſame bee vſed and putte in practiſe in matters appertainyng to the Spirite and Soule?

For I thinke it meete as long as I am in this Tabernacle, to ſtirre you vp, by puttyng you in remembraunce.

SAinct Peter here calleth his Body; a Tabernacle, wherin the Soule for a time ſaiourneth and it is a muche like phraze to that whiche is vſed in the former Epiſtle: wher he called the Body of the Woman, a Veſſell or Droun. And after the like ſorte ſpeaketh S. Paule ij. Cor. v. Wee knowe that if our earthly houſe of this Tabernacle be deſtroyed, we haue a building giuen of God, that is, an houſe not made with hāds, but eternall in the Heauens: for the whiche we ſigh, deſiryng to be clothed with our houſe whiche is from Heauen. For ſo long as wee are in this Tabernacle, wee ſigh and are hurdened &c. And againe: But wee are comforted and are bold in this, that wee knowe, that whiles wee are in the bodie, wee are abſent from the Lorde: But wee had leifer to remoue out of the Bodie and to dwell with the Lorde. Here wee ſee S. Paule calleth this Bodie of ours, an Houſe makyng two maner of Dwellynges, and twoo maner of Pereg[illegible: 1 letter]inatiōs or abſences from home. By which phraze of ſpeeche, Sainct Peter alſo here in this place calleth this Bodie, a Tabernacle for the Soule to ſoiourne in: by whiche name, he doeth muche extenuate the reputation that is commonly made of it, and alſo ſeth it lower then moſte parte of men accoumpt of it: for he doeth not call it an Houſe, but a Tabernacle, [illegible: 1 word] poore Cotage ſuch as ſeelie Sheepeheardes vſe to dwell in▪ The houſe is ſlender and contemptible, but the treaſure that is laied vp and kept in it, is riche and precious.

Seeyng I knowe that the tyme is at hande that I muſt laie downe this my Tabernacle, euen as our Lord Ieſus Chriſt hath ſhewed me. I will endeuour therefore alwaies, that ye alſo may be able to haue remembraunce of theſe thinges after my departyng.

SAinct Peter here teſtifieth of himſelf, that he is aſſured of eternall life and that by ſpeciall reuelation from the Lorde, he knewe when he ſhould dye: all which was doen for our ſakes, and to confirme and ſtrengthen our Faith: For it was very expedient and neceſſarie that there ſhould bee ſome ſuche men; that had in themſelues a certain perſwaſion and ſure knowledge of their electiō: who might eſtabliſhe & laie the foundation of Faith in others, whereby it might bee out of all doubt knowen, that they preached not the dreames and fantaſies of men, but the true and ſincere Worde of God. Whiche men before thei came to that aſſuraunce and certaintie, God throughly tryed and prooued. Therefore ſaieth ſainct Peter: I will not onely with my liuely voyce admoniſhe and put you in remembraunce, but I will alſo committ theſe my admonitions to writyng, and leaue my exhortations written for your directions and inſtructions: that after my death aſwell as in my life tyme, ye maie bee thereof put in minde by others, and bee called vpon to obſerue and put the ſame in vre practiſe. Beholde here what a vigilant care this Apoſtle had for the ſafegarde and ſaluation of Soules, and yet neuertheleſſe wee ſee, through the malice of Sathan, what ſhameleſſe ſhiftes and cogging marchaundize hath been and ſtill is made of them.

For wee followed not deceiuable fables when we opened vnto you the power, and commyng of our Lorde Ieſus Chriſte, but with our eyes wee ſawe his Maieſtie: For he receiued of God the Father honor and glorie, when there came ſuch a [illegible: 1 letter]oyce to hym from the excellent glorie. This is my beloued Sonne, in whom I am well pleaſed. And this voyce we heard when it came from heauen, beyng with hym in the holy mount.

HEre S. Peter bringeth in the hyſtorie of the tranſfiguration of Chriſte vppon the Mount, written by the Euangeliſt Mathewe Chapt. xvij. Wherein is declared how the Lorde Ieſus, tooke three of his Diſciples, viz. Peter, Iames and Iohn into an high Mountaine, and was there tranſfigured before them, his face ſhinyng as the Sunne, and his clothes beyng white as the Light: where alſo there appeared vnto them Moſes and Elias, talkyng with hym: till at length a bright Cloude ſhadowed them, and a voyce comming out of the Cloude, ſaied: This is my beloued Sonne, in whom I am well pleaſed: heare hym. Whiche when the Diſciples heard, thei fell on their faces and were ſore afraide. Then Ieſus came and touched them and ſaied▪ Ariſe & be not afraide, And when thei lifted vp their eyes, thei ſawe no man, ſaue Ieſus onely. And as they came downe from the Mountaine, Ieſus charged them, ſaiyng: Shewe the Viſion to no man, vntill the Sonne of man riſe againe from the dead.

This therefore whiche here Sainct Peter writeth, hath this meanyng: That Goſpell which I haue preached and ſhewed vnto you of Chriſt and of his commyng, I haue not ſucked out of myne owne fingers endes, nor feigned out of myne owne braine, neither yet receiued I the ſame from vaine and Sophiſticall Pratlers and Ianglers, that can roundely and readily talke and tattle of matters, ſuch as the Greekes were: Whereas in truthe, all that which thei with fineneſſe of Eloquēce, and galantneſſe of phrazes painted out (thinkyng them ſelues therein greate Wiſemen) was nothyng els but mere toyes, trifles, and vanities: Theſe and ſuche like perſones wee neither haue giuen eare vnto, neither followed and ſought after: that is, wee dooe not preache vnto you the doatyng dreames, and fooliſhe fantaſies of Men: But we are moſte ſure of our doctrine, and of the certaintie thereof, that it is of GOD: becauſe we haue bothe heard it with our eares, and ſeen it with our eyes. To witte, when wee were preſent with Chriſte in the Mounte, and there bothe ſawe and heard his glorie from heauen proclaimed. Whoſe glorie was ſuche, that his face ſhined as the Sunne, and his clothes were white as Snowe, and wee alſo heard a voice from the high Maieſtie of the Father, ſaiyng: This is my beloued Sonne, heare hym.

Therefore euery Preacher ought to be ſo ſure, and ſo farre from any doubtyng of the certaintie of his doctrine, and of the Woorde whiche he preacheth, that he ſhould not feare to ſcale and confirme the ſame with his death, ſeyng it is the Woorde of Life, whiche he hath in hande. The Apoſtles therefore were certainly aſſured of the truthe of the Goſpell, whiche thei preached, and were out of all doubt that it was the true, and infallible Worde of GOD: and withall, that the Goſpell is none other thyng, then the preachyng of Chriſte. And therefore none other preachyng is to bee heard; becauſe the Father will not haue any other. This is my beloued Sonne (ſ[illegible: 2 letters]th he) heale hym. Let hym be your Schoole maiſter and your Teacher: as if he ſhould ſaie: when ye heare hym, ye heare me: And therefore ſaieth S. Peter, wee haue preached and made knowen vnto you, that Chriſte [illegible: 1 letter]s [illegible: 1 letter]e Lorde and Ruler of all thynges, and that all power is deliuered ouer vnto hym: whiche power he alſo hath, whiche faithfullie beleeueth in hym. Theſe thynges haue not wee deuiſed, and forged by our owne imaginations, but wee haue bothe ſeen and heard them by the Reuolation of God, who hath commaunded vs, to heare this Chriſt alone. But what is the cauſe that S. Peter here ſeuereth the Power of Chriſt, from his Commyng ▪ His Power is in that he is Almightie and able to dooe all thynges. And againe, in that he hath all thinges in ſubiection vnder his feete. This his Power ſhall perpetually continue, and ſtande in force, ſo long as the worlde hath continuaunce, and ſo long as Fleſhe and Bloud hath any beeyng vpon earth. This entire power of the Kyngdome of Chriſte ſhall haue continuaunce and force, till the laſte daie, and then ſhall an other worlde begiane, when as Chriſte ſhall deliuer vp his Kyngdome vnto God his Father, whereof is ſpoken by S. Paule j. Cor. xv. Chriſte is the firſte fruictes, then thei that are of Chriſte, whiche ſhall bee at his commyng, and then ſhalbee the ende, when he hath deliuered vp his Kyngdome to GOD, euen the Father &c. And againe, When all thynges ſhall bee ſubdued into hym, then ſhall the Sonne alſo hymſelf bee ſubiecte vnto hym, that did ſubdue all thynges vnder hym.

And whereto tendeth all this? Is not the Kyngdome of God the Father now at this preſence? and are not all thynges now alſo ſubdued vnto hym: I aunſwere: S. Paule in the ſelf ſame place expoundeth hymſelf, & yeldeth a reaſon of his wordes, ſaiyng: That God maie be all in all: that is, what ſoeuer a man longeth after, what ſoeuer he deſireth to haue, that ſhall God bee vnto hym, that (as S. Peter ſaied afore) we maie bee partakers of the Diuine Nature. And therefore what GOD hath, the ſame ſhall we haue, and what ſoeuer is needefull and neceſſarie for vs, ſhalbee miniſtred vnto vs: what ſoeuer any manne requireth, as Wiſedome, Righteouſneſſe, Fortitude, and Life, it ſhalbe giuen to vs: which wee now beleeue by hearyng with our eares, and truely poſſeſſe in the Worde of God. But then ſhall the Woorde ceaſſe, and our Soules ſhall open and diſplaie themſelues, and ſhall ſee and feele all thynges preſent. And this is it that bothe S. Peter and S. Paule meane, that now in this while, the power of Chriſtes Kyngdome beareth all the aucthoritie: now dooeth the Woorde raigne and exerciſe his Empire: by whiche Woorde, he now raigneth in his humanitie ouer Deuilles, Synne, Death, and Helle. And all theſe thynges ſhall not till the laſte daie bee plainly manifeſted. For although God doeth raigne for euer & alwaies, yet is not the ſame manifeſtly to vs apparaunced. He ſeeth vs, but we ſee not hym. And therefore it behooueth, that Chriſt ſhould reſigne his Kyngdome ouer vnto hym, that wee alſo maie ſee, and then ſhall wee truely bee the Brothers of Chriſte, and the Soonnes of God. In this ſorte Receiued he of God the Father, honour and glorie, (as here S. Peter ſaieth) when as the Father ſubiected all thynges vnto hym, and made hym Lorde of all, glorifiyng and dignifiyng him with theſe woordes: This is my beloued Soone, in whom I am well pleaſed.

And in theſe woordes S. Peters meanyng is, to confirme his Doctrine and preachyng, that it might bee knowen from it whēce it was. Beſides this ſeyng of the Maieſtie of Chriſt, and hearyng of the voice of the Father concernyng Chriſte, it was needefull alſo that the holie Ghoſte muſt woorke withall, and confirme him in that he had bothe ſeen and heard: the more to make hym to beleeue it, and that he might bothe boldelie preache, and zelouſlie confeſſe the ſame to others.

Wee haue alſo a moſte ſure worde of the Prophetes, to the whiche ye doe well that ye take heede, as vnto a light that ſhineth in a darke place, vntill the daie dawne, and the daie ſtarre ariſe [illegible: 1 letter]n your hartes.

HEre commeth S. Peter nerer to the matter: and of that whiche he here ſaieth, this is the verie meanyng. All that I preache vnto you, is to this ende, that your Conſciences maie bee ſurely ſettled & ſtrengthened in the truthe: and that your hartes maie be firmely fixed vpon the ſame, not ſuffryng your ſelues to bee caried a ware from it by any meanes, becauſe wee are out of all doubte, that wee haue the verie pure and ſincere Worde of GOD. For the Goſpell is a matter of greate waight and importaunce, and therefore we ought to be moſt diligent, carefull, and preciſe, that wee keepe and retaine the ſame ſincerelie and ſoundlie, without addyng any thyng therevnto. or myng[illegible: 1 letter]ng any falſe and erroneous doctrine therwith. And therefore S. Peter now afterward addreſſeth hym ſelf to write againſt humaine doctrines, and newfangled deuiſes of mannes Idle and fonde imagination. But for what cauſe dooeth he ſaie, Wee haue a moſte ſure Woorde of the Prophetes? Truely I am thus fullie perſwaded, that wee ſhall neuer hencefoorthe haue any ſuche Prophetes, as in the old Teſtamente the Iewes had. A Prophete properlie is hee, that bringeth the glad tidynges of Ieſus Chriſt: and although many of the Prophetes in the old Teſtament, prophecied alſo of other matters to come, yet thei came and were ſent of God peculiarly to this ende and purpoſe, to preache and foretell of Chriſte. All thei that beleeue in Chriſte, are Prophetes: For thei haue the chief head of that thing, whiche Prophetes ought to haue, although al of them haue not the gift of Propheciyng. For euen as through the Faithe of one Ieſus Chriſt, wee are all Brothers, Kynges, and Prieſtes: ſo alſo through Chriſte wee are Prophetes. For wee can all vtter and declare thoſe thinges that appertaine to the glorie of GOD, and Chriſtian life: wee alſo (ſo farre as is needefull and expedient for vs) can foretell of thynges to come, as that there ſhall bee a daie of generall Iudgement, and that wee ſhall all riſe againe from the dead: and finally wee vnderſtande the whole Scripture. This witneſſeth S. Paule, ſaiyng, You maie all Prophecie, one by one. j. Cor. xiiij.

Therefore ſaieth S. Peter thus: We haue ſuche a worde of the Prophetes, as is ſure inough of it ſelf: Onely ſee ye that it bee firme and ſure to you. And ye dooe well, if ye take heede vnto it: As though he ſhould ſaie: It is verie neceſſarie and expedient for you to ſtande ſure in it. For, it fareth with vs in this caſe of the Goſpell, muche like as it dooeth with a man that is taken and encloſed in a darke houſe, at Midnight, who had neede to haue Candlelighte, till it bee daie light, that hee maie ſee whiche waie to goe. Euen ſo, the Goſpell is as a Candle at Midnight, and in the darcke: whereas all humaine reaſon and wiſedome, is nothyng but mere errour and blindneſſe. The Worlde is nothyng els but a Kyngdome of darkeneſſe. In this darkeneſſe, God lighteneth vs with his Candle, to wit, his glorious Goſpell: whiche directeth our ſteppes aright, that wee maie ſee whiche waie to goe, and walke in this Worlde, till ſuche tyme as the Mornyng appeare, and the daie dawne.

This place doeth alſo mainly oppugne, and beate doune all the fooliſhe tromperies of humaine doctrines. For, ſeyng that the Woorde of God is the Candle and Lanterne, that giueth light in darke corners and obſcure places, wee muſt neceſſarily therevpon conclude, that al other thinges be mere darkneſſe. For if there had been any other Light beſide the Woorde, S. Peter would not haue vſed theſe ſpeeches. Neuer conſider and waigh therefore, how ſkilfull and wiſe thoſe menne bee, that teache any other doctrine beſide the Woorde of God: neither let it any whit mooue thee, how gloriouſlie and galantly ſo euer thei couche their ſmothed reaſons. For where thou feeleſt and ſeeſt the Worde of God to bee abſent, doubt not but all which thou heareſt, is mere blindnes and erroneous darkenes. Neither lette it any thyng mooue thee, in that thei b[illegible: 1 letter]agge and ſaie that thei haue the holie Ghoſt. For how can thei haue the Spirite of God, which haue not the Word of God? And therefore thei doe nothyng els but call Light darkeneſſe and darkeneſſe light, as it is ſaied, Eſaie. v. This Woorde of God is the Goſpell, whereby wee are through Chriſt redeemed from Sinne, Death, and Hell: he that harkeneth and giueth eare therevnto, hath a Linke or a Lampe lighted and kindled in his harte: By the which we may ſee, and are enlightened and taught what to our duties is appertainyng. But where ſoeuer this Lampe is abſent, there wee fall into our owne rotten waies, and ſeeke by Works, Merites, and deuiſes of our own Forge, to beſpeake (forſooth) & make to our ſelues a nerer waie to Heauen. Here now and in ſuche like caſes, thou maieſt with the helpe of this Lampe, iudge, and plainly perceiue all theſe doatyng Inuentions and dreames, to bee nothyng but mere darkeneſſe. The aucthours whereof haue not the Light, neither can thei abide the Light: and therefore thei muſt needes remaine in darkeneſſe, and continue in blindneſſe. For this is the Light, that teacheth vs what we ought to doe, and what thinges be needefull and neceſſarie to our Saluation: whiche be poinctes farre differyng from the wiſedome and ſkill of the Worlde. Wee daiely ſtande in greate neede of this Light, and we muſt giue heede vnto it, euen till the laſte daie. Afterwardes we ſhall not neede the Worde any longer: as a Candle is wont to be quenched and put out, when the broad daie light is once appeared.

So that ye firſt knowe this, that no propheſie in the Scripture is of any priuate interpretation. For the propheſie came not in olde tyme by the will of man: but holie men of GOD ſpake as they were moued by the holy Ghoſt.

HErein S. Peter beginneth to oppugne falſe and erroneous doctrines, and of his words this is the meanyng. Foraſmuch as ye knowe, that wee haue the Worde of God, cleaue faſt vnto it, and ſuffer not your ſelues to bee ſeduced by falſe Teachers, although thei come and ſaie, that thei haue the holy Ghoſte. For, know ye this firſt, that no propheſie in the Scripture is of any priuate interpretation. Note this ſaiyng therefore well, and thinke not that ye ſhall euer bee able of your owne reaſon and induſtrie to expounde and explane the Scriptures.

Hereby are throwne doune to the grounde, all the proper and priuate interpretations of all the Fathers: and ſtrait charge here giuen to the contrarie, that no man ſhould relye or leane to any ſuche explanations. If either Hierome or Auguſtine or any other of the Fathers interprete and expounde any place of the Scripture, of themſelues, or by any of their owne deuiſed gloſes, we are (if the ſame be diſſonant to the doctrine contained in other textes of the ſacred Scriptures) vtterly to refuſe thoſe their interpretations. For S. Peter doth here forbidd any man to interprete and expound the Scripture by his own ſpirit. The true explanation thereof, is the woorke of the holie Ghoſt, and he it is that muſt interprete and expounde the ſame, or els it muſt be left without interpretation. Therefore, if any of the aunciēt Fathers can auerre and iuſtifie his interpretation and expoſition by the Scripture, and can thereby prooue that the place whiche he expoundeth, is ſo to bee taken and vnderſtoode, we are reuerently to accept and embrace his ſaiynges: if no, we are not bounden to beleeue hym.

Within the compaſſe of this Cenſure alſo, wee maie ſee, how S. Peter noteth and nippeth the ſpirites of thoſe greate Rabbines & Doctors, that are in countenaunce and credite accoumpted and reputed for the beſt and the graueſt Clerkes. Therfore this muſt be holden as a firme & generall rule, that no man (whoſoeuer he be) interpretyng ye Scripture after his owne humour, is to bee credited, no although he alledge and bryng Scripture for hymſelf: becauſe the true Senſe thereof can not by any meanes bee attained and founde by the priuate enarration of Man. In this poynct haue ſtumbled and foulie failed our Graund maiſters and teachers whiche haue heretofore taken vppon them to expounde and interprete the Scripture. As when thei expound and ſtretch that ſaiyng of Chriſt, Matth. xvj. Thou art Peter &c. to be meant of the Pope, which addle interpretatiō is of mans owne deuiſe, and forged by the Expoſitours themſelues, to drawe it to the pitch of their own conceit and to ſerue their owne turnes, and therefore not to be credited: for that thei be not able to prooue by Scripture, that this name [Peter] any where ſignifieth the Pope: but wee are well able to proue that Chriſt is the Rock, as S. Paule ſaith: j. Cor. x. This interpretatiō is true and ſound, for we are ſure thereof, and knowe that it is not deuiſed and inuented by man, but grounded and drawen out of the very Word of God. For, thoſe thinges that are written & mentioned in the Prophetes, were not inuented and deuiſed by men, but holy mē ſpake as thei were inſpired and mooued by the holie Ghoſt.

And thus endeth this firſte Chapter, wherein Sainct Peter hath firſt taught vs the right and true good Woorkes in deede: whiche wee ought to practiſe and walke in, thereby to notifie and declare our Faithe. And next, that in the Church of Chriſte there ought nothyng to bee preached, but onely the Worde of God, which remaineth and continueth for euer, and by the whiche our Soules are ſaued and made to liue eternallie. Now next here followeth a fruictfull admonition, wherein bothe Chriſt and his Apoſtles warne vs diligently to beware of falſe Preachers. And this alſo muſt wee with all diligent care looke vnto, that wee ſuffer not our ſelues to bee bereaued and cozened of this right and power of examining iudging and proouyng doctrines: neither to be ſo pent in and curbed, that we ſhould ſtaie and expect till we ſee what the Councelles define and decree what wee ſhall beleue, and what not: keepyng our heades ſo vnder their girdles, that thei would not willingly ſuffer vs to beleeue and embrace any thyng but what they liſt to ſet downe, ratifie and determine.