mh_parser/vol_split/61 - 2Peter/Chapter 1.xml

<div2 id="iiPet.ii" n="ii" next="iiPet.iii" prev="iiPet.i" progress="87.47%" title="Chapter I">
<h2 id="iiPet.ii-p0.1">S E C O N D   P E T E R.</h2>
<h3 id="iiPet.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="iiPet.ii-p1">In this chapter we have, I. An introduction, or
preface, making way for, and leading to, what is principally
designed by the apostle, <scripRef id="iiPet.ii-p1.1" osisRef="Bible:2Pet.1.1-2Pet.1.4" parsed="|2Pet|1|1|1|4" passage="2Pe 1:1-4">ver.
1-4</scripRef>. II. An exhortation to advance and improve in all
Christian graces, <scripRef id="iiPet.ii-p1.2" osisRef="Bible:2Pet.1.5-2Pet.1.7" parsed="|2Pet|1|5|1|7" passage="2Pe 1:5-7">ver.
5-7</scripRef>. 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, <scripRef id="iiPet.ii-p1.3" osisRef="Bible:2Pet.1.8-2Pet.1.11" parsed="|2Pet|1|8|1|11" passage="2Pe 1:8-11">ver.
8-11</scripRef>. 2. A promise of the best assistance the apostle
was able to give to facilitate and forward this good work,
<scripRef id="iiPet.ii-p1.4" osisRef="Bible:2Pet.1.12-2Pet.1.15" parsed="|2Pet|1|12|1|15" passage="2Pe 1:12-15">ver. 12-15</scripRef>. 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.</p>
<scripCom id="iiPet.ii-p1.5" osisRef="Bible:2Pet.1" parsed="|2Pet|1|0|0|0" passage="2Pe 1" type="Commentary"/>
<scripCom id="iiPet.ii-p1.6" osisRef="Bible:2Pet.1.1-2Pet.1.4" parsed="|2Pet|1|1|1|4" passage="2Pe 1:1-4" type="Commentary"/><div class="Commentary" id="Bible:2Pet.1.1-2Pet.1.4">
<h4 id="iiPet.ii-p1.7">The Felicity of the Church. (<span class="smallcaps" id="iiPet.ii-p1.8">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.ii-p2">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 <i>pertain</i> 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.</p>
<p class="indent" id="iiPet.ii-p3">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.</p>
<p class="indent" id="iiPet.ii-p4">I. We have here a description of the person
who wrote the epistle, by the name of <i>Simon,</i> as well as
<i>Peter,</i> and by the title of <i>servant,</i> as well as that
of <i>apostle. Peter,</i> 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
<i>Jesus to be Christ the Son of the living God,</i> and the very
name signifying and sealing that truth to be the fundamental
article, the rock on which all must build; but the name
<i>Simon,</i> 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 <i>a
servant</i> (as well as an apostle) <i>of Jesus Christ;</i> in this
he may be allowed to glory, as David does, <scripRef id="iiPet.ii-p4.1" osisRef="Bible:Ps.116.16" parsed="|Ps|116|16|0|0" passage="Ps 116:16">Ps. cxvi. 16</scripRef>. The service of Christ is the
way to the highest honour, <scripRef id="iiPet.ii-p4.2" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii.
26</scripRef>. Christ himself is <i>King of kings, and Lord of
lords;</i> and he makes all his servants <i>kings and priests unto
God,</i> <scripRef id="iiPet.ii-p4.3" osisRef="Bible:Rev.1.6" parsed="|Rev|1|6|0|0" passage="Re 1:6">Rev. i. 6</scripRef>. 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 <i>Christ's
servant</i> is very proper for those who are engaging others to
enter into or abide in the service of Christ.</p>
<p class="indent" id="iiPet.ii-p5">II. We have an account of the people to
whom the epistle is written. They are described in the former
epistle as <i>elect according to the foreknowledge of God the
Father,</i> and here as <i>having obtained precious faith in our
Lord Jesus Christ;</i> 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 <i>the faith of God's
elect</i> (<scripRef id="iiPet.ii-p5.1" osisRef="Bible:Titus.1.1" parsed="|Titus|1|1|0|0" passage="Tit 1:1">Tit. i. 1</scripRef>),
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 (<scripRef id="iiPet.ii-p5.2" osisRef="Bible:Matt.22.14" parsed="|Matt|22|14|0|0" passage="Mt 22:14">Matt. xxii.
14</scripRef>), but true faith is very excellent and of very great
use and advantage to those who have it. <i>The just lives by
faith,</i> 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 (<scripRef id="iiPet.ii-p5.3" osisRef="Bible:Isa.55.1" parsed="|Isa|55|1|0|0" passage="Isa 55:1">Isa. lv. 1</scripRef>) 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, <scripRef id="iiPet.ii-p5.4" osisRef="Bible:Rev.3.18" parsed="|Rev|3|18|0|0" passage="Re 3:18">Rev. iii. 18</scripRef>. 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, <scripRef id="iiPet.ii-p5.5" osisRef="Bible:Acts.13.39" parsed="|Acts|13|39|0|0" passage="Ac 13:39">Acts xiii.
39</scripRef>. Faith, in whomsoever it exists, takes hold of the
same <i>precious</i> 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, <i>our</i> 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.) <i>He is the Saviour of those that
believe,</i> 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.</p>
<p class="indent" id="iiPet.ii-p6">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 <i>grace</i>) may abound in them. This is
the very same benediction that is in the former epistle; but here
he adds,</p>
<p class="indent" id="iiPet.ii-p7">1. An account of the way and means whereby
<i>grace and peace are multiplied</i>—it is <i>through the
knowledge of God and Jesus Christ;</i> this acknowledging or
believing in <i>the only living and true God, and Jesus Christ whom
he has sent,</i> is the great improvement of spiritual life, or it
could not be the way to life eternal, <scripRef id="iiPet.ii-p7.1" osisRef="Bible:John.17.3" parsed="|John|17|3|0|0" passage="Joh 17:3">John xvii. 3</scripRef>.</p>
<p class="indent" id="iiPet.ii-p8">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; <i>in him all
fulness dwells,</i> and it is from him that we receive, <i>and
grace for grace</i> (<scripRef id="iiPet.ii-p8.1" osisRef="Bible:John.1.16" parsed="|John|1|16|0|0" passage="Joh 1:16">John i.
16</scripRef>), even all that is necessary for the preserving,
improving, and perfecting of grace and peace, which, according to
some expositors, are called here in <scripRef id="iiPet.ii-p8.2" osisRef="Bible:2Pet.1.3" parsed="|2Pet|1|3|0|0" passage="2Pe 1:3">this verse</scripRef> <i>godliness and life.</i> (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: <i>Him that hath called us to
glory and virtue.</i> Observe here, The design of God in calling or
converting men is to bring them to <i>glory and virtue,</i> that
is, <i>peace and grace,</i> as some understand it; but many prefer
the marginal rendering, <i>by glory and virtue;</i> and so we have
effectual calling set forth as the work of the glory and virtue, or
<i>the glorious power, of God,</i> which is described <scripRef id="iiPet.ii-p8.3" osisRef="Bible:Eph.1.19" parsed="|Eph|1|19|0|0" passage="Eph 1:19">Eph. i. 19</scripRef>. 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 (<scripRef id="iiPet.ii-p8.4" osisRef="Bible:Ps.63.2" parsed="|Ps|63|2|0|0" passage="Ps 63:2">Ps. lxiii. 2</scripRef>); this power or virtue is to be
extolled by all <i>that are called out of darkness into marvellous
light,</i> <scripRef id="iiPet.ii-p8.5" osisRef="Bible:1Pet.2.9" parsed="|1Pet|2|9|0|0" passage="1Pe 2:9">1 Pet. ii. 9</scripRef>.
(4.) In the <scripRef id="iiPet.ii-p8.6" osisRef="Bible:2Pet.1.4" parsed="|2Pet|1|4|0|0" passage="2Pe 1:4">fourth verse</scripRef> 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 <i>the power of the Lord is great,</i> <scripRef id="iiPet.ii-p8.7" osisRef="Bible:Num.14.17" parsed="|Num|14|17|0|0" passage="Nu 14:17">Num. xiv. 17</scripRef>. 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,
<scripRef id="iiPet.ii-p8.8" osisRef="Bible:Ps.119.18" parsed="|Ps|119|18|0|0" passage="Ps 119:18">Ps. cxix. 18</scripRef>. [2.] The
promised blessings of the gospel are very precious; as the great
promise of the Old Testament was <i>the Seed of the woman,</i> the
Messiah (<scripRef id="iiPet.ii-p8.9" osisRef="Bible:Heb.11.39" parsed="|Heb|11|39|0|0" passage="Heb 11:39">Heb. xi. 39</scripRef>), so
the great promise of the New Testament is the <i>Holy Ghost</i>
(<scripRef id="iiPet.ii-p8.10" osisRef="Bible:Luke.24.49" parsed="|Luke|24|49|0|0" passage="Lu 24:49">Luke xxiv. 49</scripRef>), and how
precious must the enlivening, enlightening, sanctifying Spirit be!
[3.] Those who receive the promises of the gospel <i>partake of the
divine nature.</i> They are <i>renewed in the spirit of their mind,
after the image of God, in knowledge, righteousness, and
holiness;</i> their hearts are set for God and his service; they
have a divine temper and disposition of soul; though the law is
<i>the ministration of death,</i> and <i>the letter killeth,</i>
yet the gospel is <i>the ministration of life,</i> and <i>the
Spirit quickeneth</i> those <i>who</i> are naturally <i>dead in
trespasses and sins.</i> [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, <i>renewed in the spirit of their
mind,</i> are translated into <i>the liberty of the children of
God;</i> for it is the world in which <i>corruption reigns.</i>
Those who are <i>not of the Father, but of the world,</i> are under
the power of sin; the world lies in wickedness, <scripRef id="iiPet.ii-p8.11" osisRef="Bible:1John.5.19" parsed="|1John|5|19|0|0" passage="1Jo 5:19">1 John v. 19</scripRef>. 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.</p>
</div><scripCom id="iiPet.ii-p8.12" osisRef="Bible:2Pet.1.5-2Pet.1.11" parsed="|2Pet|1|5|1|11" passage="2Pe 1:5-11" type="Commentary"/><div class="Commentary" id="Bible:2Pet.1.5-2Pet.1.11">
<h4 id="iiPet.ii-p8.13">Spiritual Diligence; Advancement in
Holiness. (<span class="smallcaps" id="iiPet.ii-p8.14">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.ii-p9">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 <i>you that ye shall</i> neither <i>be</i>
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.</p>
<p class="indent" id="iiPet.ii-p10">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 <i>giving all
diligence,</i> 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 <i>enter in at the
strait gate,</i> <scripRef id="iiPet.ii-p10.1" osisRef="Bible:Luke.13.24" parsed="|Luke|13|24|0|0" passage="Lu 13:24">Luke xiii.
24</scripRef>.</p>
<p class="indent" id="iiPet.ii-p11">I. Here we cannot but observe how the
believer's way is marked out step by step. 1. He must get
<i>virtue,</i> by which some understand <i>justice;</i> and then
the <i>knowledge, temperance, and patience</i> 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 <i>faithful saying, and constantly to be asserted, that
those who have faith be careful to maintain good works</i>
(<scripRef id="iiPet.ii-p11.1" osisRef="Bible:Titus.3.8" parsed="|Titus|3|8|0|0" passage="Tit 3:8">Tit. iii. 8</scripRef>), by
<i>virtue</i> here we may understand <i>strength</i> and
<i>courage,</i> without which the believer cannot stand up for good
works, by abounding and excelling in them. The righteous must be
bold as a lion (<scripRef id="iiPet.ii-p11.2" osisRef="Bible:Prov.28.1" parsed="|Prov|28|1|0|0" passage="Pr 28:1">Prov. xxviii.
1</scripRef>); 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 <i>knowledge</i> to his virtue, prudence to his
courage; there is a knowledge of God's name which must go before
our faith (<scripRef id="iiPet.ii-p11.3" osisRef="Bible:Ps.9.10" parsed="|Ps|9|10|0|0" passage="Ps 9:10">Ps. ix. 10</scripRef>), 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 <i>temperance</i> 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, <scripRef id="iiPet.ii-p11.4" osisRef="Bible:Titus.2.12" parsed="|Titus|2|12|0|0" passage="Tit 2:12">Tit. ii. 12</scripRef>. 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
<i>patience,</i> which must <i>have its perfect work,</i> or we
cannot <i>be perfect and entire, wanting nothing</i> (<scripRef id="iiPet.ii-p11.5" osisRef="Bible:Jas.1.4" parsed="|Jas|1|4|0|0" passage="Jam 1:4">Jam. i. 4</scripRef>), for we are born to
trouble, and must through many tribulations enter into the kingdom
of heaven; and it is this tribulation (<scripRef id="iiPet.ii-p11.6" osisRef="Bible:Rom.5.3" parsed="|Rom|5|3|0|0" passage="Ro 5:3">Rom. v. 3</scripRef>) 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
<i>godliness,</i> and this is the very thing which is produced by
patience, for that works experience, <scripRef id="iiPet.ii-p11.7" osisRef="Bible:Rom.5.4" parsed="|Rom|5|4|0|0" passage="Ro 5:4">Rom. v. 4</scripRef>. When Christians bear afflictions
patiently, they get an experimental <i>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</i> (<scripRef id="iiPet.ii-p11.8" osisRef="Bible:Ps.89.32-Ps.89.33" parsed="|Ps|89|32|89|33" passage="Ps 89:32,33">Ps. lxxxix. 32, 33</scripRef>), and hereby they are
brought to the child-like fear and reverential love wherein true
godliness consists: to this, 6. We must add
<i>brotherly-kindness,</i> 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, <scripRef id="iiPet.ii-p11.9" osisRef="Bible:Ps.16.3" parsed="|Ps|16|3|0|0" passage="Ps 16:3">Ps. xvi.
3</scripRef>. 7. <i>Charity,</i> 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.</p>
<p class="indent" id="iiPet.ii-p12">II. All the forementioned graces must be
had, or we shall not be <i>thoroughly furnished for all good
works</i>—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 <i>be and abound
in them,</i> <scripRef id="iiPet.ii-p12.1" osisRef="Bible:2Pet.1.8-2Pet.1.11" parsed="|2Pet|1|8|1|11" passage="2Pe 1:8-11"><i>v.</i>
8-11</scripRef>. These are proposed,</p>
<p class="indent" id="iiPet.ii-p13">1. More generally, <scripRef id="iiPet.ii-p13.1" osisRef="Bible:2Pet.1.8" parsed="|2Pet|1|8|0|0" passage="2Pe 1:8"><i>v.</i> 8</scripRef>. The having <i>these things make
not barren</i> (or slothful) <i>nor unfruitful,</i> 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,
<i>that he did not right in the sight of the Lord</i> (<scripRef id="iiPet.ii-p13.2" osisRef="Bible:2Kgs.16.2" parsed="|2Kgs|16|2|0|0" passage="2Ki 16:2">2 Kings xvi. 2</scripRef>), 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 <i>fruitful
in knowledge, or the acknowledging of our Lord Jesus Christ,</i>
owning him to be their <i>Lord,</i> 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
<scripRef id="iiPet.ii-p13.3" osisRef="Bible:2Pet.1.8" parsed="|2Pet|1|8|0|0" passage="2Pe 1:8"><i>v.</i> 8</scripRef>), 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,
<scripRef id="iiPet.ii-p13.4" osisRef="Bible:2Pet.1.9" parsed="|2Pet|1|9|0|0" passage="2Pe 1:9"><i>v.</i> 9</scripRef>. 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, <i>is blind,</i> that is, as to spiritual and
heavenly things, as the next words explain it: <i>He cannot see far
off.</i> 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
<i>obtaining glory, honour, and immortality;</i> 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 <i>add to their faith virtue,
knowledge,</i> &amp;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 <i>all filthiness of flesh and spirit.</i></p>
<p class="indent" id="iiPet.ii-p14">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 <scripRef id="iiPet.ii-p14.1" osisRef="Bible:2Pet.1.5" parsed="|2Pet|1|5|0|0" passage="2Pe 1:5"><i>v.</i> 5</scripRef> is expressed by <i>giving
diligence to add to faith virtue,</i> &amp;c., is expressed in
<scripRef id="iiPet.ii-p14.2" osisRef="Bible:2Pet.1.10" parsed="|2Pet|1|10|0|0" passage="2Pe 1:10"><i>v.</i> 10</scripRef> by <i>giving
diligence to make our calling and election sure.</i> Here we may
observe, (1.) It is the duty of believers <i>to make their election
sure,</i> 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 <i>whom God did
predestinate those he also called,</i> 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 <scripRef id="iiPet.ii-p14.3" osisRef="Bible:Ps.139.23 Bible:Rom.8.16" parsed="|Ps|139|23|0|0;|Rom|8|16|0|0" passage="Ps 139:23,Ro 8:16">Ps. cxxxix.
23; Rom. viii. 16</scripRef>. "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 (<scripRef id="iiPet.ii-p14.4" osisRef="Bible:1Pet.4.18" parsed="|1Pet|4|18|0|0" passage="1Pe 4:18">1 Pet. iv.
18</scripRef>), with a great deal of difficulty, <i>even as by
fire</i> (<scripRef id="iiPet.ii-p14.5" osisRef="Bible:1Cor.3.15" parsed="|1Cor|3|15|0|0" passage="1Co 3:15">1 Cor. iii. 15</scripRef>),
those who are <i>growing in grace,</i> and <i>abounding in the work
of the Lord,</i> shall have an <i>abundant entrance into the joy of
their Lord,</i> even that everlasting kingdom where Christ reigns,
and they shall <i>reign with him for ever and ever.</i></p>
</div><scripCom id="iiPet.ii-p14.6" osisRef="Bible:2Pet.1.12-2Pet.1.15" parsed="|2Pet|1|12|1|15" passage="2Pe 1:12-15" type="Commentary"/><div class="Commentary" id="Bible:2Pet.1.12-2Pet.1.15">
<h4 id="iiPet.ii-p14.7">Spiritual Exertions. (<span class="smallcaps" id="iiPet.ii-p14.8">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.ii-p15">12 Wherefore I will not be negligent to put you
always in remembrance of these things, though ye know <i>them,</i>
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
<i>you</i> in remembrance;   14 Knowing that shortly I must
put off <i>this</i> 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.</p>
<p class="indent" id="iiPet.ii-p16">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 <i>will not be negligent</i> (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 <i>the Lord's remembrancers</i>
(<scripRef id="iiPet.ii-p16.1" osisRef="Bible:Isa.62.6" parsed="|Isa|62|6|0|0" passage="Isa 62:6">Isa. lxii. 6</scripRef>); 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, <i>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</i>—these are truths
the apostles insisted on in their day; <i>these are faithful
sayings, and worthy of all acceptation</i> in every age of the
Christian church. And, as these must be constantly affirmed by
ministers (<scripRef id="iiPet.ii-p16.2" osisRef="Bible:Titus.3.8" parsed="|Titus|3|8|0|0" passage="Tit 3:8">Tit. iii. 8</scripRef>), 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.</p>
<p class="indent" id="iiPet.ii-p17">II. The apostle, being set upon the work,
tells us (<scripRef id="iiPet.ii-p17.1" osisRef="Bible:2Pet.1.14" parsed="|2Pet|1|14|0|0" passage="2Pe 1:14"><i>v.</i> 14</scripRef>)
what makes him earnest in this matter, even the knowledge he had,
not only that he must certainly, but also that he must shortly,
<i>put off this tabernacle.</i> 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. <i>Those who fear the Lord make mention of
his name,</i> 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.</p>
</div><scripCom id="iiPet.ii-p17.2" osisRef="Bible:2Pet.1.16-2Pet.1.18" parsed="|2Pet|1|16|1|18" passage="2Pe 1:16-18" type="Commentary"/><div class="Commentary" id="Bible:2Pet.1.16-2Pet.1.18">
<h4 id="iiPet.ii-p17.3">Evidence of the Gospel. (<span class="smallcaps" id="iiPet.ii-p17.4">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.ii-p18">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.</p>
<p class="indent" id="iiPet.ii-p19">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
<i>cunningly devised fable.</i> 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 (<scripRef id="iiPet.ii-p19.1" osisRef="Bible:1John.4.3" parsed="|1John|4|3|0|0" passage="1Jo 4:3">1 John iv. 3</scripRef>), 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,
<scripRef id="iiPet.ii-p19.2" osisRef="Bible:Heb.11.39" parsed="|Heb|11|39|0|0" passage="Heb 11:39">Heb. xi. 39</scripRef>. Christ has
come in the flesh. Inasmuch as those whom he undertakes to save
<i>are partakers of flesh and blood, he himself also took part of
the same,</i> 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
<i>fable</i> by one of those wretches who call themselves <i>the
successors of St. Peter,</i> 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 <i>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.</i> 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: <i>This is my beloved
Son, in whom I am well pleased</i>—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, <scripRef id="iiPet.ii-p19.3" osisRef="Bible:John.10.17" parsed="|John|10|17|0|0" passage="Joh 10:17">John x. 17</scripRef>. (3.) The design of this
voice was to do our Saviour a singular humour while he was here
below: <i>He received honour and glory from God the Father.</i>
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 <i>the excellent glory,</i> 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, <scripRef id="iiPet.ii-p19.4" osisRef="Bible:John.12.28-John.12.29" parsed="|John|12|28|12|29" passage="Joh 12:28,29">John
xii. 28, 29</scripRef>), 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 (<scripRef id="iiPet.ii-p19.5" osisRef="Bible:Acts.9.7" parsed="|Acts|9|7|0|0" passage="Ac 9:7">Acts ix.
7</scripRef>), but understood not the meaning thereof, and
therefore are said not to hear the voice of him that spoke,
<scripRef id="iiPet.ii-p19.6" osisRef="Bible:Acts.22.9" parsed="|Acts|22|9|0|0" passage="Ac 22:9">Acts xxii. 9</scripRef>. 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
<i>in the holy mount,</i> 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 (<scripRef id="iiPet.ii-p19.7" osisRef="Bible:Exod.3.5" parsed="|Exod|3|5|0|0" passage="Ex 3:5">Exod. iii. 5</scripRef>), and the mountain holy on which
the temple was built, <scripRef id="iiPet.ii-p19.8" osisRef="Bible:Ps.87.1" parsed="|Ps|87|1|0|0" passage="Ps 87:1">Ps. lxxxvii.
1</scripRef>. 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.</p>
</div><scripCom id="iiPet.ii-p19.9" osisRef="Bible:2Pet.1.19-2Pet.1.21" parsed="|2Pet|1|19|1|21" passage="2Pe 1:19-21" type="Commentary"/><div class="Commentary" id="Bible:2Pet.1.19-2Pet.1.21">
<h4 id="iiPet.ii-p19.10">Inspiration of the
Scriptures. (<span class="smallcaps" id="iiPet.ii-p19.11">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.ii-p20">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 <i>as they were</i> moved by the Holy Ghost.</p>
<p class="indent" id="iiPet.ii-p21">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,</p>
<p class="indent" id="iiPet.ii-p22">I. The description that is given of the
scriptures of the Old Testament: they are called a <i>more sure
word of prophecy.</i> 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 <i>that
the seed of the woman shall bruise the serpent's head.</i> 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, <i>Jehovah</i> (as read by some), signifies only <i>He
will be;</i> and that name of God (<scripRef id="iiPet.ii-p22.1" osisRef="Bible:Exod.3.14" parsed="|Exod|3|14|0|0" passage="Ex 3:14">Exod. iii. 14</scripRef>) is rendered by many, <i>I will
be that I will be;</i> and, thus understood, they point at God's
being incarnate in order to the redemption and salvation of his
people as what was <i>to come.</i> But the New Testament is a
history of that whereof the Old Testament is a prophecy. <i>All the
prophets and the law prophesied until John,</i> <scripRef id="iiPet.ii-p22.2" osisRef="Bible:Matt.11.13" parsed="|Matt|11|13|0|0" passage="Mt 11:13">Matt. xi. 13</scripRef>. 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. <i>The Old Testament is a
more sure word of prophecy.</i> 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. <i>Moses and the prophets</i> more powerfully
persuade than even miracles themselves, <scripRef id="iiPet.ii-p22.3" osisRef="Bible:Luke.16.31" parsed="|Luke|16|31|0|0" passage="Lu 16:31">Luke xvi. 31</scripRef>. 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.</p>
<p class="indent" id="iiPet.ii-p23">II. The encouragement the apostle gives us
to search the scriptures. He tells us, <i>We do well if we take
heed to them;</i> 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 (<scripRef id="iiPet.ii-p23.1" osisRef="Bible:Rom.6.17" parsed="|Rom|6|17|0|0" passage="Ro 6:17">Rom. vi. 17</scripRef>), <i>that formulary of
knowledge</i> (<scripRef id="iiPet.ii-p23.2" osisRef="Bible:Rom.2.20" parsed="|Rom|2|20|0|0" passage="Ro 2:20">Rom. ii. 20</scripRef>)
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 <i>spiritual day
dawns and the day-star arises in that soul.</i> 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, <scripRef id="iiPet.ii-p23.3" osisRef="Bible:Prov.4.18" parsed="|Prov|4|18|0|0" passage="Pr 4:18">Prov. iv.
18</scripRef>. 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.</p>
<p class="indent" id="iiPet.ii-p24">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 (<scripRef id="iiPet.ii-p24.1" osisRef="Bible:Num.16.28" parsed="|Num|16|28|0|0" passage="Nu 16:28">Num. xvi.
28</scripRef>), <i>I have not done any of the works</i> (nor
delivered any of the statutes and ordinances) <i>of my own
mind.</i> But false prophets <i>speak a vision of their own heart,
not out of the mouth of the Lord,</i> <scripRef id="iiPet.ii-p24.2" osisRef="Bible:Jer.23.16" parsed="|Jer|23|16|0|0" passage="Jer 23:16">Jer. xxiii. 16</scripRef>. 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.</p>
<p class="indent" id="iiPet.ii-p25">IV. Seeing it is so absolutely necessary
that persons be fully persuaded of the scripture's divine origin,
the apostle (<scripRef id="iiPet.ii-p25.1" osisRef="Bible:2Pet.1.21" parsed="|2Pet|1|21|0|0" passage="2Pe 1:21"><i>v.</i> 21</scripRef>)
tells us how the Old Testament came to be compiled, and that, 1.
Negatively: <i>It came not by the will of man.</i> 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: <i>Holy men of God spoke as they were
moved by the Holy Ghost.</i> 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.) <i>These holy men were moved
by the Holy Ghost</i> 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.</p>
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