mh_parser/vol_split/61 - 2Peter/Chapter 3.xml

<div2 id="iiPet.iv" n="iv" next="iJo" prev="iiPet.iii" progress="88.67%" title="Chapter III">
<h2 id="iiPet.iv-p0.1">S E C O N D   P E T E R.</h2>
<h3 id="iiPet.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="iiPet.iv-p1">The apostle drawing towards the conclusion of his
second epistle, begins this last chapter with repeating the account
of his design and scope in writing a second time to them, <scripRef id="iiPet.iv-p1.1" osisRef="Bible:2Pet.3.1-2Pet.3.2" parsed="|2Pet|3|1|3|2" passage="2Pe 3:1-2">ver. 1-2</scripRef>. II. He proceeds to mention
one thing that induced him to write this second epistle, namely,
the coming of scoffers, whom he describes, <scripRef id="iiPet.iv-p1.2" osisRef="Bible:2Pet.3.3-2Pet.3.7" parsed="|2Pet|3|3|3|7" passage="2Pe 3:3-7">ver. 3-7</scripRef>. III. He instructs and establishes
them in the coming of our Lord Jesus Christ to judgment, <scripRef id="iiPet.iv-p1.3" osisRef="Bible:2Pet.3.8-2Pet.3.10" parsed="|2Pet|3|8|3|10" passage="2Pe 3:8-10">ver. 8-10</scripRef>. IV. He sets forth the
use and improvement which Christians ought to make of Christ's
second coming, and that dissolution and renovation of things which
will accompany that solemn coming of our Lord, <scripRef id="iiPet.iv-p1.4" osisRef="Bible:2Pet.3.11-2Pet.3.18" parsed="|2Pet|3|11|3|18" passage="2Pe 3:11-18">ver. 11-18</scripRef>.</p>
<scripCom id="iiPet.iv-p1.5" osisRef="Bible:2Pet.3" parsed="|2Pet|3|0|0|0" passage="2Pe 3" type="Commentary"/>
<scripCom id="iiPet.iv-p1.6" osisRef="Bible:2Pet.3.1-2Pet.3.2" parsed="|2Pet|3|1|3|2" passage="2Pe 3:1-2" type="Commentary"/><div class="Commentary" id="Bible:2Pet.3.1-2Pet.3.2">
<h4 id="iiPet.iv-p1.7">Adhere to Words of the Prophets and
Commandments of the Apostles. (<span class="smallcaps" id="iiPet.iv-p1.8">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.iv-p2">1 This second epistle, beloved, I now write unto
you; in <i>both</i> which I stir up your pure minds by way of
remembrance:   2 That ye may be mindful of the words which
were spoken before by the holy prophets, and of the commandment of
us the apostles of the Lord and Saviour:</p>
<p class="indent" id="iiPet.iv-p3">That the apostle might the better reach his
end in writing this epistle, which is to make them steady and
constant in a fiducial and practical remembrance of the doctrine of
the gospel, he, 1. Expresses his special affection and tenderness
for them, by calling them <i>beloved,</i> hereby evidencing that he
<i>added to godliness brotherly-kindness,</i> as he had (<scripRef id="iiPet.iv-p3.1" osisRef="Bible:2Pet.1.17" parsed="|2Pet|1|17|0|0" passage="2Pe 1:17"><i>ch.</i> i. 17</scripRef>) exhorted them to
do. Ministers must be examples of love and affection, as well as
life and conversation. 2. He evinces a sincere love to them, and
hearty concern for them, by writing the same thing to them, though
in other words. It being safe for them, it shall not be grievous to
him to write upon the same subject, and pursue the same design, by
those methods which are most likely to succeed. 3. The better to
recommend the matter, he tells them that what he would have them to
remember are, (1.) <i>The words spoken by the holy prophets,</i>
who were divinely inspired, both enlightened and sanctified by the
Holy Ghost; and, seeing these persons' minds were purified by the
sanctifying operation of the same Spirit, they were the better
disposed to receive and retain what came from God by the holy
prophets. (2.) <i>The commandments of the apostles of the Lord and
Saviour;</i> and therefore the disciples and servants of Christ
ought to regard what those who are sent by him have declared unto
them to be the will of their Lord. What God has spoken by the
prophets of the Old Testament, and Christ has commanded by the
apostles of the New, cannot but demand and deserve to be frequently
remembered; and those who meditate on these things will feel the
quickening virtues thereof. It is by these things the pure minds of
Christians are to be stirred up, that they may be active and lively
in the work of holiness, and zealous and unwearied in the way to
heaven.</p>
</div><scripCom id="iiPet.iv-p3.2" osisRef="Bible:2Pet.3.3-2Pet.3.7" parsed="|2Pet|3|3|3|7" passage="2Pe 3:3-7" type="Commentary"/><div class="Commentary" id="Bible:2Pet.3.3-2Pet.3.7">
<h4 id="iiPet.iv-p3.3">The Cavils of Infidels; Destruction of the
World. (<span class="smallcaps" id="iiPet.iv-p3.4">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.iv-p4">3 Knowing this first, that there shall come in
the last days scoffers, walking after their own lusts,   4 And
saying, Where is the promise of his coming? for since the fathers
fell asleep, all things continue as <i>they were</i> from the
beginning of the creation.   5 For this they willingly are
ignorant of, that by the word of God the heavens were of old, and
the earth standing out of the water and in the water:   6
Whereby the world that then was, being overflowed with water,
perished:   7 But the heavens and the earth, which are now, by
the same word are kept in store, reserved unto fire against the day
of judgment and perdition of ungodly men.</p>
<p class="indent" id="iiPet.iv-p5">To quicken and excite us to a serious
minding and firm adhering to what God has revealed to us by the
prophets and apostles, we are told that there will be
<i>scoffers,</i> men who will <i>make a mock of sin,</i> and of
salvation from it. God's way of saving sinners by Jesus Christ is
what men will scoff at, and that <i>in the last days,</i> under the
gospel. This indeed may seem very strange, that the New-Testament
dispensation of the covenant of grace, which is spiritual and
therefore more agreeable to the nature of God than the Old, should
be ridiculed and reproached; but the spirituality and simplicity of
New-Testament worship are directly contrary to the carnal mind of
man, and this accounts for what the apostle seems here to hint at,
namely, that scoffers shall be more numerous and more bold in the
last days than ever before. Though in all ages those who were born
and walked after the flesh persecuted, reviled, and reproached
those who were born and did walk after the Spirit, yet in the last
days there will be a great improvement in the art and impudence of
bantering serious godliness, and those who firmly adhere to the
circumspection and self-denial which the gospel prescribes. This is
what is mentioned as a thing well known to all Christians, and
therefore they ought to reckon upon it, that they may not be
surprised and shaken, as if some strange thing happened unto them.
Now to prevent the true Christian's being overcome, when attacked
by these scoffers, we are told,</p>
<p class="indent" id="iiPet.iv-p6">I. What sort of persons they are: they
<i>walk after their own lusts,</i> they follow the devices and
desires of their own hearts, and carnal affections, not the
dictates and directions of right reason and an enlightened
well-informed judgment. This they do in the course of their
conversation, they live as they list, and they speak as they list;
it is not only their inward minds that are evil and opposite to
God, as the mind of every unrenewed sinner is (<scripRef id="iiPet.iv-p6.1" osisRef="Bible:Rom.8.7" parsed="|Rom|8|7|0|0" passage="Ro 8:7">Rom. viii. 7</scripRef>), alienated from God, ignorant of
him, and averse to him; but they have grown to such a height of
wickedness that they proclaim openly what is in the hearts of
others who are yet carnal; they say, "Our tongues are our own, and
our strength, and time, and <i>who is lord over us?</i> Who shall
contradict or control us, or ever call us to an account for what we
say or do?" And, as they scorn to be confined by any laws of God in
their conversation, so neither will they bear that the revelation
of God should dictate and prescribe to them what they are to
believe; as they will walk in their own way, and talk their own
language, so will they also think their own thoughts, and form
principles which are altogether their own: here also <i>their own
lusts</i> alone shall be consulted by them. None but such
accomplished libertines as are here described can take a seat, at
least they cannot sit in the seat of the scornful. "By this you
shall know them, that you may the better be upon your guard against
them."</p>
<p class="indent" id="iiPet.iv-p7">II. We also are forewarned how far they
will proceed: they will attempt to shake and unsettle us, even as
to our belief of Christ's second coming; they will scoffingly say,
<i>Where is the promise of his coming?</i> <scripRef id="iiPet.iv-p7.1" osisRef="Bible:2Pet.3.4" parsed="|2Pet|3|4|0|0" passage="2Pe 3:4"><i>v.</i> 4</scripRef>. Without this, all the other
articles of the Christian faith will signify very little; this is
that which fills up and gives the finishing stroke to all the rest.
The promised Messiah has come, he <i>was made flesh, and dwelt
among us;</i> he is altogether such a one as in stated before, and
has done all that for us which has been before taken notice of.
These principles the enemies of Christianity have all along
endeavoured to overturn; but as these all rest upon facts which are
already past, and of which this and the other apostles have given
us the most sure and satisfying evidence, it is probable that they
will at last grow weary of their opposition to them; and yet, while
one very principal article of our faith refers to what is still
behind, and only has a promise to rest upon, here they will still
attack us, even to the end of time. Till our Lord shall have come,
they will not themselves believe that he will come; nay, they will
laugh at the very mention of his second coming, and do what in them
lies to put all out of countenance who seriously believe and wait
for it. Now therefore let us see how this point stands, both on the
believer's part and on the part of these seducers: the believer not
only desires that he may come, but, having a promise that he will
come, a promise that he himself has made and often repeated, a
promise received and reported by faithful witnesses, and left upon
sure record, he is also firmly and fully persuaded that he will
come: on the other hand, these seducers, because they wish he never
may, therefore do all that in them lies to cheat themselves and
others into a persuasion that he will never come. If they cannot
deny that there is a promise, yet they will laugh at that very
promise, which argues much higher degrees of infidelity and
contempt: <i>Where is the promise,</i> say they, <i>of his
coming?</i></p>
<p class="indent" id="iiPet.iv-p8">III. We are also forewarned of the method
of their reasoning, for while they laugh they will pretend to argue
too. To this purpose they add that <i>since the fathers fell asleep
all things continue as they were from the beginning of the
creation,</i> <scripRef id="iiPet.iv-p8.1" osisRef="Bible:2Pet.3.4" parsed="|2Pet|3|4|0|0" passage="2Pe 3:4"><i>v.</i> 4</scripRef>.
This is a subtle, though not a solid way of reasoning; it is apt to
make impressions upon weak minds, and especially upon wicked
hearts. <i>Because sentence against them is not speedily
executed,</i> therefore they flatter themselves that it never will,
whereupon <i>their hearts are fully set in them to do evil</i>
(<scripRef id="iiPet.iv-p8.2" osisRef="Bible:Eccl.8.11" parsed="|Eccl|8|11|0|0" passage="Ec 8:11">Eccl. viii. 11</scripRef>); thus they
act themselves, and thus they would persuade others to act; so
here, say they, "<i>The fathers have fallen asleep,</i> those are
all dead to whom <i>the promise was made,</i> and it was never made
good in their time, and there is no likelihood that it ever will be
in any time; why should we trouble ourselves about it? If there had
been any truth or certainty in the promise you speak of, we should
surely have seen somewhat of it before this time, some signs of his
coming, some preparatory steps in order to it; whereas we find to
this very day <i>all things continue as they were,</i> without any
change, even <i>from the beginning of the creation.</i> Since the
world has undergone no changes in the course of so many thousand
years, why should we affright ourselves as if it were to have an
end?" Thus do these scoffers argue. <i>Because they see no changes,
therefore they fear not God,</i> <scripRef id="iiPet.iv-p8.3" osisRef="Bible:Ps.55.19" parsed="|Ps|55|19|0|0" passage="Ps 55:19">Ps.
lv. 19</scripRef>. They neither fear him nor his judgments; what he
never has done they would conclude he never can do or never
will.</p>
<p class="indent" id="iiPet.iv-p9">IV. Here is the falsehood of their argument
detected. Whereas they confidently had said there had not been any
change <i>from the beginning of the creation,</i> the apostle puts
us in remembrance of a change already past, which, in a manner,
equals that which we are called to expect and look for, which was
the drowning of the world in the days of Noah. This these scoffers
had overlooked; they took no notice of it. Though they might have
known it, and ought to have known it, yet <i>this they willingly
are ignorant of</i> (<scripRef id="iiPet.iv-p9.1" osisRef="Bible:2Pet.3.5" parsed="|2Pet|3|5|0|0" passage="2Pe 3:5"><i>v.</i>
5</scripRef>), they choose to pass it over in silence, as if they
had never heard or known any thing of it; if they knew it, they did
not like to retain it in their knowledge; they did not receive this
truth in the love of it, neither did they care to own it. Note, It
is hard to persuade men to believe what they are not willing to
find true; they are ignorant, in many cases, because they are
willing to be ignorant, and they do not know because they do not
care to know. But let not sinners think that such ignorance as this
will be admitted as an excuse for whatever sin it may betray them
into. Those who crucified Christ did not know who he was; for
<i>had they known they would not have crucified the Lord of
glory</i> (<scripRef id="iiPet.iv-p9.2" osisRef="Bible:1Cor.2.8" parsed="|1Cor|2|8|0|0" passage="1Co 2:8">1 Cor. ii. 8</scripRef>);
but, though ignorant, they were not therefore innocent; their
ignorance itself was a sin, willing and wilful ignorance, and one
sin can be no excuse for another. So it is here; had these known of
the dreadful vengeance with which God swept away a whole world of
ungodly wretches at once, they would not surely have scoffed at his
threatenings of any after equally terrible judgment; but here
<i>they were willingly ignorant,</i> they did not know what God had
done because they had no mind to know it. Now therefore we shall
proceed to consider the representation which the apostle here lays
down both of the destruction of the old world by water and that
which awaits this present world at the final conflagration. He
mentions the one as what God has done, to convince and persuade us
the rather to believe that the other both may be and will be.</p>
<p class="indent" id="iiPet.iv-p10">1. We begin with the apostle's account of
the destruction which has once already come upon the world
(<scripRef id="iiPet.iv-p10.1" osisRef="Bible:2Pet.3.5-2Pet.3.6" parsed="|2Pet|3|5|3|6" passage="2Pe 3:5,6"><i>v.</i> 5, 6</scripRef>): <i>By
the word of God the heavens were of old, and the earth standing out
of the water and in the water, whereby the world that then was,
being overflowed with water, perished.</i> Originally the world was
otherwise situated, the waters were most wisely divided at the
creation and most beneficially for us; some of the waters had
proper repositories above the firmament, here called the heavens
(as it is also <scripRef id="iiPet.iv-p10.2" osisRef="Bible:Gen.1.8" parsed="|Gen|1|8|0|0" passage="Ge 1:8">Gen. i. 8</scripRef>),
and others, under the firmament, gathered together unto one place;
there were then both sea and dry land, commodious habitation for
the children of men. But now, at the time of the universal deluge,
the case is strangely altered; the waters which God had divided
before, assigning to each part its convenient receptacle, now does
he, in anger, throw together again in a heap. <i>He breaks up the
fountain of the great deep, and throws open the windows (that is,
the clouds) of heaven</i> (<scripRef id="iiPet.iv-p10.3" osisRef="Bible:Gen.7.11" parsed="|Gen|7|11|0|0" passage="Ge 7:11">Gen. vii.
11</scripRef>), till the whole earth is overflowed with water, and
not a spot can be found upon the highest mountains but what is
<i>fifteen cubits under water,</i> <scripRef id="iiPet.iv-p10.4" osisRef="Bible:Gen.7.20" parsed="|Gen|7|20|0|0" passage="Ge 7:20">Gen.
vii. 20</scripRef>. Thus he made known at once his terrible power
and his fierce anger, and made an end of a whole world at once:
<i>The world that then was, being overflowed with water,
perished,</i> <scripRef id="iiPet.iv-p10.5" osisRef="Bible:2Pet.3.6" parsed="|2Pet|3|6|0|0" passage="2Pe 3:6"><i>v.</i> 6</scripRef>.
Is not here a change and a most awful change! And then it is to be
observed that all this was done by the word of God; it was by his
powerful word that the world was made at first, and made in so
commodious and beautiful a frame and order, <scripRef id="iiPet.iv-p10.6" osisRef="Bible:Heb.11.3" parsed="|Heb|11|3|0|0" passage="Heb 11:3">Heb. xi. 3</scripRef>, <b><i>Katertisthai</i></b>. <i>He
said, Let there be a firmament,</i> &amp;c., <scripRef id="iiPet.iv-p10.7" osisRef="Bible:Gen.1.6-Gen.1.7" parsed="|Gen|1|6|1|7" passage="Ge 1:6,7">Gen. i. 6, 7</scripRef>. <i>And let the waters under the
heaven be gathered together unto one place,</i> &amp;c., <scripRef id="iiPet.iv-p10.8" osisRef="Bible:2Pet.3.9-2Pet.3.10" parsed="|2Pet|3|9|3|10" passage="2Pe 3:9,10"><i>v.</i> 9, 10</scripRef>. Thus he spoke, and
it was done, <scripRef id="iiPet.iv-p10.9" osisRef="Bible:Ps.33.9" parsed="|Ps|33|9|0|0" passage="Ps 33:9">Ps. xxxiii. 9</scripRef>.
Thus, says our apostle, <i>by the word of the Lord the heavens
were,</i> as they were <i>of old</i> (that is, at first creation)
<i>and the earth</i> (as it was at first a terraqueous globe)
<i>standing out of the water and in the water.</i> Not is it only
the first frame and order of the world that is here said to be
<i>by the word of God,</i> but the after-confusion and ruin of the
world, as well as the utter destruction of its inhabitants, were
also by the same word; none but that God who <i>stretched out the
heavens and laid the foundation of the earth</i> could destroy and
overthrow such a vast fabric at once. This was done by the word of
his power, and it was also done according to the word of his
promise; God had said that he would destroy man, even all flesh,
and that he would do it by bringing a flood of waters upon the
earth, <scripRef id="iiPet.iv-p10.10" osisRef="Bible:Gen.6.7 Bible:Gen.6.13 Bible:Gen.6.17" parsed="|Gen|6|7|0|0;|Gen|6|13|0|0;|Gen|6|17|0|0" passage="Ge 6:7,13,17">Gen. vi. 7, 13,
17</scripRef>. This was the change which God had before brought
upon the world, and which these scoffers had overlooked; and now we
are to consider,</p>
<p class="indent" id="iiPet.iv-p11">2. What the apostle says of the destructive
change which is yet to come upon it: <i>The heavens and the earth,
which now are, by the same word are kept in store, reserved unto
fire against the day of judgment and perdition of ungodly men,</i>
<scripRef id="iiPet.iv-p11.1" osisRef="Bible:2Pet.3.7" parsed="|2Pet|3|7|0|0" passage="2Pe 3:7"><i>v.</i> 7</scripRef>. Here we have an
awful account of the final dissolution of the world, and which we
are yet more nearly concerned in. The ruin that came upon the world
and its inhabitants by the flood, we read, and hear, and think of,
with concern, though those who were swept away by it were such as
we never knew; but the judgment here spoken of is yet to come, and
will surely come, though we know not when, nor upon what particular
age or generation of men; and therefore we are not, we cannot be,
sure that it may not happen in our own times: and this makes a very
great difference, though it should be admitted that they were equal
in every other respect, which yet must not be allowed, for there
were some, though very few, who escaped that deluge, but not one
can escape in this conflagration. Besides, we were not in reach of
the one, but are not sure that we shall not be included in the
other calamity. Now therefore to see the world to which we belong
destroyed at once—not a single person only, not a particular
family only, nor yet a nation (even that which we are most nearly
interested in and concerned for), but the whole world, I say,
sinking at once, and no ark provided, no possible way left of
escaping for any one from the common ruin, this makes a difference
between the desolation that has been and what we yet are to expect.
The one is already past, and never to return upon us any more (for
God has said expressly <i>that there shall never any more be a
flood to destroy the earth,</i> <scripRef id="iiPet.iv-p11.2" osisRef="Bible:Gen.9.11-Gen.9.17" parsed="|Gen|9|11|9|17" passage="Ge 9:11-17">Gen.
ix. 11-17</scripRef>); the other is still behind, and is as certain
to come as the truth and the power of God can make it: the one came
gradually upon the world, and was growing upon its inhabitants
forty days, before it made an utter end of them (<scripRef id="iiPet.iv-p11.3" osisRef="Bible:Gen.7.12 Bible:Gen.7.17" parsed="|Gen|7|12|0|0;|Gen|7|17|0|0" passage="Ge 7:12,17">Gen. vii. 12, 17</scripRef>); this other will come
upon them swiftly and all at once (<scripRef id="iiPet.iv-p11.4" osisRef="Bible:2Pet.2.1" parsed="|2Pet|2|1|0|0" passage="2Pe 2:1">2
Pet. ii. 1</scripRef>): besides, there were in that overthrow (as
we have said) a few who escaped, but the ruin which yet awaits this
world, whenever it comes, will be absolutely a universal one; there
will not be any part but what the devouring flames will seize upon,
not a sanctuary left any where for the inhabitants to flee to, not
a single spot in all this world where any one of them can be safe.
Thus, whatever differences may be assigned between that destruction
of the world and this here spoken of, they do indeed represent the
approaching as the most terrible judgment; yet that the world has
once been destroyed by a universal deluge renders it the more
credible that it may be again ruined by a universal conflagration.
Let therefore the scoffers, who laugh at the coming of our Lord to
judgment, at least consider that it <i>may be.</i> There is nothing
said of it in the word of God but what is within reach of the power
of God, and, though they still should laugh, they shall not put us
out of countenance; we are well assured that it will be, because he
has said it, and we can depend upon his <i>promise.</i> They
<i>err, not knowing</i> (at least not believing) <i>the scriptures,
nor the power of God;</i> but we know, and we do or ought to depend
upon, both. Now that which he has said, and which he will certainly
make good, is that <i>the heavens and the earth which now are</i>
(which we are now related to, which still subsist in all the beauty
and order in which we see them, and which are so agreeable and
useful to us, as we find they are) <i>are kept in store,</i> not to
be, what earthly minds would wish to have them, treasures for us,
but to be what God will have them, in his treasury, securely lodged
and kept safely for his purposes. It follows, they are <i>reserved
unto fire.</i> Observe, God's following judgments are more terrible
than those which went before; the old world was destroyed by water,
but this is reserved unto fire, which shall burn up the wicked at
the last day; and, though this seems to be delayed, yet, as this
wicked world is upheld by the word of God, so it is only reserved
for the vengeance of him to whom vengeance belongs, who will at the
day of judgment deal with an ungodly world according to their
deserts, for the day of judgment is the day of <i>the perdition of
ungodly men.</i> Those who now scoff at a future judgment shall
find it a day of vengeance and utter destruction. "Beware therefore
of being among these scoffers; never question but the day of the
Lord will come; give diligence therefore to be found in Christ,
that that may be a time of refreshment and day of redemption to you
which will be a day of indignation and wrath to the ungodly
world."</p>
</div><scripCom id="iiPet.iv-p11.5" osisRef="Bible:2Pet.3.8" parsed="|2Pet|3|8|0|0" passage="2Pe 3:8" type="Commentary"/><div class="Commentary" id="Bible:2Pet.3.8">
<h4 id="iiPet.iv-p11.6">Conception of Eternity. (<span class="smallcaps" id="iiPet.iv-p11.7">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.iv-p12">8 But, beloved, be not ignorant of this one
thing, that one day <i>is</i> with the Lord as a thousand years,
and a thousand years as one day.</p>
<p class="indent" id="iiPet.iv-p13">The apostle comes in these words to
instruct and establish Christians in the truth of the coming of the
Lord, where we may clearly discern the tenderness and affection
wherewith he speaks to them, calling them <i>beloved;</i> he had a
compassionate concern and a love of good-will for the ungodly
wretches who refused to believe divine revelation, but he has a
peculiar respect for the true believers, and the remaining
ignorance and weakness that the apprehends to be in them make him
jealous, and put him on giving them a caution. Here we may
observe,</p>
<p class="indent" id="iiPet.iv-p14">I. The truth which the apostle
asserts—<i>that with the Lord one day is as a thousand years, and
a thousand years are as one day.</i> Though, in the account of men,
there is a great deal of difference between a day and a year, and a
vast deal more between one day and a thousand years, yet in the
account of God, who inhabits eternity, in which there is no
succession, there is no difference; for all things past, present,
and future, are ever before him, and the delay of a thousand years
cannot be so much to him as the deferring of any thing for a day or
an hour is to us.</p>
<p class="indent" id="iiPet.iv-p15">II. The importance of this truth: This is
the <i>one thing</i> the apostle would not have us ignorant of; a
holy awe and reverential fear of God are necessary in order to our
worshiping and glorifying him, and a belief of the inconceivable
distance between him and us is very proper to beget and maintain
that religious fear of the Lord which is the beginning of wisdom.
This is a truth that belongs to our peace, and therefore he
endeavours that it may not be hidden from our eyes; as it is in the
original, <i>Let not this one thing be hidden from you.</i> If men
have no knowledge or belief of the eternal God, they will be very
apt to think him such a one as themselves. Yet how hard is it to
conceive of eternity! It is therefore not very easy to attain such
a knowledge of God as is absolutely necessary.</p>
</div><scripCom id="iiPet.iv-p15.1" osisRef="Bible:2Pet.3.9-2Pet.3.10" parsed="|2Pet|3|9|3|10" passage="2Pe 3:9-10" type="Commentary"/><div class="Commentary" id="Bible:2Pet.3.9-2Pet.3.10">
<h4 id="iiPet.iv-p15.2">Destruction of the World. (<span class="smallcaps" id="iiPet.iv-p15.3">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.iv-p16">9 The Lord is not slack concerning his promise,
as some men count slackness; but is longsuffering to us-ward, not
willing that any should perish, but that all should come to
repentance.   10 But the day of the Lord will come as a thief
in the night; in the which the heavens shall pass away with a great
noise, and the elements shall melt with fervent heat, the earth
also and the works that are therein shall be burned up.</p>
<p class="indent" id="iiPet.iv-p17">We are here told that <i>the Lord is not
slack</i>—he does not delay beyond the appointed time; as God kept
the time that he had appointed for the delivering of Israel out of
Egypt, to a day (<scripRef id="iiPet.iv-p17.1" osisRef="Bible:Exod.12.41" parsed="|Exod|12|41|0|0" passage="Ex 12:41">Exod. xii.
41</scripRef>), so he will keep to the time appointed in coming to
judge the world. What a difference is there between the account
which God makes and that which men make! Good men are apt to think
God stays beyond the appointed time, that is, the time which they
have set for their own and the church's deliverance; but they set
one time and God sets another, and he will not fail to keep the day
which he has appointed. Ungodly men dare charge a culpable
slackness upon God, as if he had slipped the time, and laid aside
the thoughts of coming. But the apostle assures us,</p>
<p class="indent" id="iiPet.iv-p18">I. That what men count slackness is truly
<i>long-suffering,</i> and that <i>to us-ward;</i> it is giving
more time to his own people, <i>whom he has chosen before the
foundation of the world,</i> many of whom are not as yet converted;
and those who are in a state of grace and favour with God are to
advance in knowledge and holiness, and in the exercise of faith and
patience, to abound in good works, doing and suffering what they
are called to, that they may bring glory to God, and improve in a
meetness for heaven; for God is not willing that any of these
should perish, but that all of them should come to repentance. Here
observe, 1. Repentance is absolutely necessary in order to
salvation. <i>Except we repent, we shall perish,</i> <scripRef id="iiPet.iv-p18.1" osisRef="Bible:Luke.13.3 Bible:Luke.13.5" parsed="|Luke|13|3|0|0;|Luke|13|5|0|0" passage="Lu 13:3,5">Luke xiii. 3, 5</scripRef>. 2. God has no
delight in the death of sinners: as the punishment of sinners is a
torment to his creatures, a merciful God does not take pleasure in
it; and though the principal design of God in his long-suffering is
the blessedness of those <i>whom he has chosen to salvation,
through sanctification of the spirit, and belief of the truth,</i>
yet his goodness and forbearance do in their own nature invite and
call to repentance all those to whom they are exercised; and, if
men continue impenitent when God gives them space to repent, he
will deal more severely with them, though the great reason why he
did not hasten his coming was because he had not accomplished
<i>the number of his elect.</i> "Abuse not therefore the patience
and long-suffering of God, by abandoning yourselves to a course of
ungodliness; presume not to go on boldly in the way of sinners, nor
to sit down securely in an unconverted impenitent state, as he who
said (<scripRef id="iiPet.iv-p18.2" osisRef="Bible:Matt.24.48" parsed="|Matt|24|48|0|0" passage="Mt 24:48">Matt. xxiv. 48</scripRef>),
<i>My Lord delayeth his coming,</i> lest he come and surprise you;"
for,</p>
<p class="indent" id="iiPet.iv-p19">II. <i>The day of the Lord will come as a
thief in the night,</i> <scripRef id="iiPet.iv-p19.1" osisRef="Bible:2Pet.3.10" parsed="|2Pet|3|10|0|0" passage="2Pe 3:10"><i>v.</i>
10</scripRef>. Here we may observe, 1. The certainty of the day of
the Lord: though it is now above sixteen hundred years since this
epistle was written, and the day has not yet come, it assuredly
will come. God has <i>appointed a day wherein he will judge the
world in righteousness,</i> and he will keep his appointment. <i>It
is appointed to men once to die, and after this the judgment,</i>
<scripRef id="iiPet.iv-p19.2" osisRef="Bible:Heb.9.27" parsed="|Heb|9|27|0|0" passage="Heb 9:27">Heb. ix. 27</scripRef>. "Settle it
therefore in your hearts that the day of the Lord will certainly
come, and you shall certainly be called to give an account of all
things done in the body, whether good or evil; and let your exact
walking before God, and your frequent judging yourselves, evidence
your firm belief of a future judgment, when many live as if they
were never to give any account at all." 2. The suddenness of this
day: It <i>will come as a thief in the night,</i> at a time when
men are sleeping and secure, and have no manner of apprehension or
expectation of the day of the Lord, any more than men have of a
thief when they are in a deep sleep, in the dark and silent night.
<i>At midnight there was a cry, Behold, the bridegroom comes,</i>
(<scripRef id="iiPet.iv-p19.3" osisRef="Bible:Matt.25.6" parsed="|Matt|25|6|0|0" passage="Mt 25:6">Matt. xxv. 6</scripRef>), and at that
time not only the foolish, but also the wise virgins slumbered and
slept. <i>The Lord will come in a day when we look not for him, and
an hour when men are not aware.</i> The time which men think to be
the most improper and unlikely, and when therefore they are most
secure, will be the time of the Lord's coming. Let us then beware
how we in our thoughts and imaginations put that day far away from
us; but rather suppose it to be so much nearer in reality, by how
much further off it is in the opinion of the ungodly world. 3. The
solemnity of this coming. (1.) <i>The heavens shall pass away with
a great noise.</i> The visible heavens, as unable to abide when the
Lord shall come in his glory, shall pass away; they shall undergo a
mighty alteration, and this shall be very sudden, and with such a
noise as the breaking and tumbling down of so great a fabric must
necessarily occasion. (2.) <i>The elements shall melt with fervent
heat.</i> At this coming of the Lord it shall not only be very
<i>tempestuous round about him,</i> so that the very heavens shall
pass away as in a mighty violent storm, but <i>a fire shall go
before him, that shall melt the elements</i> of which the creatures
are composed. (3.) <i>The earth also, and all the works that are
therein, shall be burnt up.</i> The earth, and its inhabitants, and
all the works that are therein, shall be burnt up. The earth, and
its inhabitants, and all the works, whether of nature or art, shall
be destroyed. The stately palaces and gardens, and all the
desirable things wherein worldly-minded men seek and place their
happiness, all of them shall be burnt up; all sorts of creatures
which God has made, and all the works of men, must submit, all must
pass through the fire, which shall be a consuming fire to all that
sin has brought into the world, though it may be a refining fire to
the works of God's hand, that the glass of the creation being made
much brighter the saints may much better discern the glory of the
Lord therein.</p>
<p class="indent" id="iiPet.iv-p20">And now who can but observe what a
difference there will be between the first coming of Christ and the
second! Yet that is called <i>the great and dreadful day of the
Lord,</i> <scripRef id="iiPet.iv-p20.1" osisRef="Bible:Mal.4.5" parsed="|Mal|4|5|0|0" passage="Mal 4:5">Mal. iv. 5</scripRef>. How
much more dreadful must this coming to judgment be! May we be so
wise as to prepare for it, that it may not be a day of vengeance
and destruction unto us. O! what will become of us, if we set our
affections on this earth, and make it our portion, seeing all these
things shall be burnt up? Look out therefore, and make sure of a
happiness beyond this visible world, which must all be melted
down.</p>
</div><scripCom id="iiPet.iv-p20.2" osisRef="Bible:2Pet.3.11-2Pet.3.18" parsed="|2Pet|3|11|3|18" passage="2Pe 3:11-18" type="Commentary"/><div class="Commentary" id="Bible:2Pet.3.11-2Pet.3.18">
<h4 id="iiPet.iv-p20.3">Solemn Exhortations. (<span class="smallcaps" id="iiPet.iv-p20.4">a.
d.</span> 67.)</h4>
<p class="passage" id="iiPet.iv-p21">11 <i>Seeing</i> then <i>that</i> all these
things shall be dissolved, what manner <i>of persons</i> ought ye
to be in <i>all</i> holy conversation and godliness,   12
Looking for and hasting unto the coming of the day of God, wherein
the heavens being on fire shall be dissolved, and the elements
shall melt with fervent heat?   13 Nevertheless we, according
to his promise, look for new heavens and a new earth, wherein
dwelleth righteousness.   14 Wherefore, beloved, seeing that
ye look for such things, be diligent that ye may be found of him in
peace, without spot, and blameless.   15 And account
<i>that</i> the longsuffering of our Lord <i>is</i> salvation; even
as our beloved brother Paul also according to the wisdom given unto
him hath written unto you;   16 As also in all <i>his</i>
epistles, speaking in them of these things; in which are some
things hard to be understood, which they that are unlearned and
unstable wrest, as <i>they do</i> also the other scriptures, unto
their own destruction.   17 Ye therefore, beloved, seeing ye
know <i>these things</i> before, beware lest ye also, being led
away with the error of the wicked, fall from your own stedfastness.
  18 But grow in grace, and <i>in</i> the knowledge of our
Lord and Saviour Jesus Christ. To him <i>be</i> glory both now and
for ever. Amen.</p>
<p class="indent" id="iiPet.iv-p22">The apostle, having instructed them in the
doctrine of Christ's second coming,</p>
<p class="indent" id="iiPet.iv-p23">I. Takes occasion thence to exhort them to
purity and godliness in their whole conversation: all the truths
which are revealed in scripture should be improved for our
advancement in practical godliness: this is the effect that
knowledge must produce, or we are never the better for it. <i>If
you know these things, happy are you if you do them. Seeing all
these things must be dissolved, how holy should we be,</i> that are
assured of it, departing from and dying to sin, that has so
corrupted and defiled all the visible creation that there is an
absolute need of its dissolution! All that was made for man's use
is subject to vanity by man's sin: and if the sin of man has
brought the visible heavens, and the elements and earth, under a
curse, from which they cannot be freed without being dissolved,
what an abominable evil is sin, and how much to be hated by us!
And, inasmuch as this dissolution is in order to their being
restored to their primitive beauty and excellency, how pure and
holy should we be, in order to our being fit for the <i>new heaven
and new earth, wherein dwelleth righteousness!</i> It is a very
exact and universal holiness that he exhorts to, not resting in any
lower measure or degree, but labouring to be eminent beyond what is
commonly attained—holy in God's house and in our own, holy in our
worshipping of God and in our conversing with men. All our
conversation, whether with high or low, rich or poor, good or bad,
friends or enemies, must be holy. We must <i>keep ourselves
unspotted from the world</i> in all our converses with it. We must
be <i>perfecting holiness in the fear of God,</i> and in the love
of God too. We must <i>exercise ourselves unto godliness</i> of all
sorts, in all its parts, trusting in God and delighting in God
only, who continues the same when the whole visible creation shall
be dissolved, devoting ourselves to the service of God, and
designing the glorifying and enjoyment of God, who endures for
ever; whereas what worldly men delight in and follow after must all
be dissolved. Those things which we now see must in a little while
pass away, and be no more as they now are: let us look therefore at
what shall abide and continue, which, though it be not present, is
certain and not far off. This <i>looking for the day of God</i> is
one of the directions the apostle gives us, in order to our being
eminently <i>holy and godly in all manner of conversation.</i>
"Look for the day of God as what you firmly believe shall come, and
what you earnestly long for." <i>The coming of the day of God</i>
is what every Christian must hope for and earnestly expect; for it
is a day when Christ shall <i>appear in the glory of the
Father,</i> and evidence his divinity and Godhead even to those who
counted him a mere man. The first coming of our Lord Jesus Christ,
when he <i>appeared in the form of a servant,</i> was what the
people of God earnestly waited and looked for: that coming was for
<i>the consolation of Israel,</i> <scripRef id="iiPet.iv-p23.1" osisRef="Bible:Luke.2.25" parsed="|Luke|2|25|0|0" passage="Lu 2:25">Luke
ii. 25</scripRef>. How much more should they wait with expectation
and earnestness for his second coming, which will be the day of
their complete redemption, and of his most glorious manifestation!
Then he shall <i>come to be admired in his saints, and glorified in
all those that believe.</i> For though it cannot but terrify and
affright the ungodly to see the visible heavens all in a flame, and
the elements melting, yet the believer, whose <i>faith is the
evidence of things not seen,</i> can rejoice in hope of more
glorious heavens after these have been melted and refined by that
dreadful fire which shall burn up all the dross of this visible
creation. Here we must take notice, 1. What true Christians look
for: <i>new heavens and a new earth,</i> in which a great deal more
of the wisdom, power and goodness of our great God and Saviour
Jesus Christ will be clearly discerned than we are able to discover
in what we now see; for in these new heavens and earth, freed from
the vanity the former were subject to, and the sin they were
polluted with, only righteousness shall dwell; this is to be the
habitation of such righteous persons as do righteousness, and are
free from the power and pollution of sin; <i>all the wicked shall
be turned into hell;</i> those only who are clothed with a
righteousness of Christ, and sanctified by the Holy Ghost, shall be
admitted to dwell in this holy place. 2. What is the ground and
foundation of this expectation and hope—<i>the promise of God.</i>
To look for any thing which God has not promised is presumption;
but if our expectations are according to the promise, both as to
the things we look for and the time and way of their being brought
about, we cannot meet with a disappointment; <i>for he is faithful
who has promised.</i> "See therefore that you raise and regulate
your expectations of all the great things that are to come
according to the word of God; and, as to <i>the new heaven and new
earth,</i> look for them as God has allowed and directed by the
passages we have in this portion of scripture how before you, and
in <scripRef id="iiPet.iv-p23.2" osisRef="Bible:Isa.65.17 Bible:Isa.66.22" parsed="|Isa|65|17|0|0;|Isa|66|22|0|0" passage="Isa 65:17,66:22">Isa. lxv. 17; lxvi.
22</scripRef>, to which the apostle may be thought to allude."</p>
<p class="indent" id="iiPet.iv-p24">II. As in <scripRef id="iiPet.iv-p24.1" osisRef="Bible:2Pet.3.11" parsed="|2Pet|3|11|0|0" passage="2Pe 3:11"><i>v.</i> 11</scripRef> he exhorts to holiness from the
consideration that <i>the heavens and the earth shall be
dissolved,</i> so in <scripRef id="iiPet.iv-p24.2" osisRef="Bible:2Pet.3.14" parsed="|2Pet|3|14|0|0" passage="2Pe 3:14"><i>v.</i>
14</scripRef> he resumes his exhortation from the consideration
that they shall be again renewed. "Seeing you expect the day of
God, when our Lord Jesus Christ will appear in his glorious
majesty, and these heavens and earth shall be dissolved and melted
down, and, being purified and refined, shall be erected and
rebuilt, prepare to meet him. It nearly concerns you to see in what
state you will be when the Judge of all the world shall come to
pass sentence upon men, and to determine how it shall be with them
to all eternity. This is the court of judicature whence there lies
no appeal; whatever sentence is here passed by this great Judge is
irreversible; therefore get ready to <i>appear before the
judgment-seat of Christ:</i> and see to it,"</p>
<p class="indent" id="iiPet.iv-p25">1. "That you be <i>found of him in
peace,</i> in a state of peace and reconciliation with God through
Christ, in whom alone God is <i>reconciling the world to
himself.</i> All that are out of Christ are in a state of enmity,
and reject and oppose the Lord and his anointed, and shall
therefore <i>be punished with everlasting destruction from the
presence of the Lord, and the glory of his power.</i> Those whose
sins are pardoned and their peace made with God are the only safe
and happy people; therefore follow after peace, and that with all."
(1.) Peace with God through our Lord Jesus Christ. (2.) Peace in
our own consciences, through the Spirit of grace witnessing with
our spirits that we are the children of God. (3.) Peace with men,
by having a calm and peaceable disposition wrought in us,
resembling that of our blessed Lord.</p>
<p class="indent" id="iiPet.iv-p26">2. That you be <i>found of Christ without
spot, and blameless. Follow after holiness</i> as well as peace:
and even spotless and perfect; we must not only take heed of all
spots which are not the spots of God's children (this only prevents
our being found of men without spot), we must be pressing towards
spotless purity, absolute perfection. Christians must be
<i>perfecting holiness,</i> that they may be not only blameless
before men, but also in the sight of God; and all this deserves and
needs the greatest diligence; he who does this work negligently can
never do it successfully. "Never expect to be found at that day of
God in peace, if you are lazy and idle in this your day, in which
we must finish the work that is given us to do. It is only the
diligent Christian who will be the happy Christian in the day of
the Lord. Our Lord will suddenly come to us, or shortly call us to
him; and would you have him find you idle?" Remember there is a
curse denounced against him <i>who does the work of the Lord
negligently,</i> Marg. <scripRef id="iiPet.iv-p26.1" osisRef="Bible:Jer.48.10" parsed="|Jer|48|10|0|0" passage="Jer 48:10">Jer. xlviii.
10</scripRef>. Heaven will be a sufficient recompence for all our
diligence and industry; therefore let us labour and take pains in
the work of the Lord; he will certainly reward us if we be diligent
in the work he has allotted us; now, that you may be diligent,
<i>account the long-suffering of our Lord to be salvation.</i>
"Does your Lord delay his coming? Do not think this is to give more
time to make provision for your lusts, to gratify them; it is so
much space to repent and work out your salvation. It proceeds not
from a want of concern or compassion for his suffering servants,
nor is it designed to give countenance and encouragement to the
world of the ungodly, but that men may have time to prepare for
eternity. Learn then to make a right use of the patience of our
Lord, who does as yet delay his coming. Follow after peace and
holiness, or else his coming will be dreadful to you." And inasmuch
as it is difficult to prevent men's abuse of God's patience, and
engage them in the right improvement thereof, our apostle quotes
St. Paul as directing men to make the same good use of the divine
forbearance, that in the mouth, or from the pen, of two apostles
the truth might be confirmed. And we may here observe with what
esteem and affection he speaks of him who had formerly publicly
withstood and sharply reproved Peter. If a righteous man smite one
who is truly religious, it shall be received as a kindness; and let
him reprove, it shall be as an excellent oil, which shall soften
and sweeten the good man that is reproved when he does amiss. What
an honourable mention does this apostle of the circumcision make of
that very man who had openly, <i>before all, reproved him,</i> as
not walking uprightly according to the truth of the gospel! (1.) He
calls him <i>brother,</i> whereby he means not only that he is a
fellow-christian (in which sense the word brethren is used
<scripRef id="iiPet.iv-p26.2" osisRef="Bible:1Thess.5.27" parsed="|1Thess|5|27|0|0" passage="1Th 5:27">1 Thess. v. 27</scripRef>), or a
fellow-preacher (in which sense Paul calls Timothy the evangelist a
<i>brother,</i> <scripRef id="iiPet.iv-p26.3" osisRef="Bible:Col.1.1" parsed="|Col|1|1|0|0" passage="Col 1:1">Col. i. 1</scripRef>),
but a fellow-apostle, one who had the same extraordinary
commission, immediately from Christ himself, to preach the gospel
in every place, and to disciple all nations. Though many seducing
teachers denied Paul's apostleship, yet Peter owns him to be an
apostle. (2.) He calls him <i>beloved;</i> and they being both
alike commissioned, and both united in the same service of the same
Lord, it would have been very unseemly if they had not been united
in affection to one another, for the strengthening of one another's
hands, mutually desirous of, and rejoicing in, one another's
success. (3.) He mentions Paul as one who had an uncommon measure
of wisdom given unto him. He was a person of eminent knowledge in
the mysteries of the gospel, and did neither in that nor any other
qualification come behind any of all the other apostles. How
desirable is it that those who preach the same gospel should treat
one another according to the pattern Peter here sets them! It is
surely their duty to endeavour, by proper methods, to prevent or
remove all prejudices that hinder ministers' usefulness, and to
beget and improve the esteem and respect in the minds of people
towards their ministers that may promote the success of their
labours. And let us also here observe, [1.] The excellent wisdom
that was in Paul is said to be <i>given</i> him. The understanding
and knowledge that qualify men to preach the gospel are the gift of
God. We must seek for knowledge, and labour to get understanding,
in hopes that it shall be given us from above, while we are
diligent in using proper means to attain it. [2.] The apostle
imparts to men according as he had received from God. He endeavours
to lead others as far as he himself was led into the knowledge of
the mysteries of the gospel. He is not an intruder into the things
he had not seen or been fully assured of, and yet he does not fail
to declare the whole counsel of God, <scripRef id="iiPet.iv-p26.4" osisRef="Bible:Acts.20.27" parsed="|Acts|20|27|0|0" passage="Ac 20:27">Acts xx. 27</scripRef>. [3.] The epistles which were
written by the apostle of the Gentiles, and directed to those
Gentiles who believed in Christ, are designed for the instruction
and edification of those who from among the Jews were brought to
believe in Christ; for it is generally thought that what is here
alluded to is contained in the epistle to the Romans (<scripRef id="iiPet.iv-p26.5" osisRef="Bible:2Pet.2.4" parsed="|2Pet|2|4|0|0" passage="2Pe 2:4"><i>ch.</i> ii. 4</scripRef>), though in all his
epistles there are some things that refer to one or other of the
subjects treated of in this and the foregoing chapter; and it
cannot seem strange that those who were pursuing the same general
design should in their epistles insist upon the same things. But
the apostle Peter proceeds to tell us that in those things which
are to be met with in Paul's epistles there are some things hard to
be understood. Among the variety of subjects treated of in
scripture, some are not easy to be understood because of their own
obscurity, such are prophecies; others cannot be so easily
understood because of their excellency and sublimity, as the
mysterious doctrines; and others are with difficulty taken in
because of the weakness of men's minds, such are the things of the
Spirit of God, mentioned <scripRef id="iiPet.iv-p26.6" osisRef="Bible:1Cor.2.14" parsed="|1Cor|2|14|0|0" passage="1Co 2:14">1 Cor. ii.
14</scripRef>. And here the unlearned and unstable make wretched
work; for they wrest and torture the scriptures, to make them speak
what the Holy Ghost did not intend. Those who are not well
instructed and well established in the truth are in great danger of
perverting the word of God. Those who have heard and learned of the
Father are best secured from misunderstanding and misapplying any
part of the word of God; and, where there is a divine power to
establish as well as to instruct men in divine truth, persons are
effectually secured from falling into errors. How great a blessing
this is we learn by observing what is the pernicious consequence of
the errors that ignorant and unstable men fall into—even their own
destruction. Errors in particular concerning the holiness and
justice of God are the utter ruin of multitudes of men. Let us
therefore earnestly pray for the Spirit of God to instruct us in
the truth, that we may know it as it is in Jesus, and have our
hearts established with grace, that we may stand firm and unshaken,
even in the most stormy times, when others are tossed to and fro
with every wind of doctrine.</p>
<p class="indent" id="iiPet.iv-p27">III. The apostle gives them a word of
caution, <scripRef id="iiPet.iv-p27.1" osisRef="Bible:2Pet.3.17-2Pet.3.18" parsed="|2Pet|3|17|3|18" passage="2Pe 3:17,18"><i>v.</i> 17,
18</scripRef>, where,</p>
<p class="indent" id="iiPet.iv-p28">1. He intimates that the knowledge we have
of these things should make us very wary and watchful, inasmuch as
there is a twofold danger, <scripRef id="iiPet.iv-p28.1" osisRef="Bible:2Pet.3.17" parsed="|2Pet|3|17|0|0" passage="2Pe 3:17"><i>v.</i>
17</scripRef>. (1.) We are in great danger <i>of</i> being seduced,
and turned away from the truth. The unlearned and unstable, and
they are very numerous, do generally wrest the scripture. Many who
have the scriptures and read them do not understand what they read;
and too many of those who have a right understanding of the sense
and meaning of the word are not established in the belief of the
truth, and all these are liable to fall into error. Few attain to
the knowledge and acknowledgment of doctrinal Christianity; and
fewer find, so as to keep in the way of practical godliness, which
is the narrow way, which only leadeth unto life. There must be a
great deal of self-denial and suspicion of ourselves, and
submitting to the authority of Christ Jesus our great prophet,
before we can heartily receive all the truths of the gospel, and
therefore we are in great danger of rejecting the truth. (2.) We
are in great danger <i>by</i> being seduced; for, [1.] So far as we
are turned from the truth <i>so far are we turned out of the way to
true blessedness,</i> into the path which leads to destruction. If
men corrupt the word of God, it tends to their own utter ruin. [2.]
When men wrest the word of God, <i>they fall into the error of the
wicked,</i> men without law, who keep to no rules, set no bounds to
themselves, a sort of free-thinkers, which the psalmist detests.
<scripRef id="iiPet.iv-p28.2" osisRef="Bible:Ps.119.113" parsed="|Ps|119|113|0|0" passage="Ps 119:113">Ps. cxix. 113</scripRef>, <i>I hate
vain thoughts, but thy law do I love.</i> Whatever opinions and
thoughts of men are not conformable to the law of God, and
warranted by it, the good man disclaims and abhors; they are the
conceits and counsels of the ungodly, who have forsaken God's law,
and, if we imbibe their opinions, we shall too soon imitate their
practices. [3.] Those who are led away by error <i>fall from their
own stedfastness.</i> They are wholly unhinged and unsettled, and
know not where to rest, but are at the greatest uncertainty, like a
wave of the sea, driven with the wind and tossed. It nearly
concerns us therefore to be upon our guard, seeing the danger is so
great.</p>
<p class="indent" id="iiPet.iv-p29">2. That we may the better avoid being led
away, the apostle directs us what to do, <scripRef id="iiPet.iv-p29.1" osisRef="Bible:2Pet.3.18" parsed="|2Pet|3|18|0|0" passage="2Pe 3:18"><i>v.</i> 18</scripRef>. And, (1.) We must <i>grow in
grace.</i> He had in the beginning of the epistle exhorted us to
add one grace to another, and here he advises us to grow in all
grace, in faith, and virtue, and knowledge. By how much the
stronger grace is in us, by so much the more stedfast shall we be
in the truth. (2.) We must grow <i>in the knowledge of our Lord
Jesus Christ.</i> "Follow on to know the Lord. Labour to know him
more clearly and more fully, to know more of Christ and to know him
to better purpose, so as to be more like him and to love him
better." This is the knowledge of Christ the apostle Paul reached
after and desired to attain, <scripRef id="iiPet.iv-p29.2" osisRef="Bible:Phil.3.10" parsed="|Phil|3|10|0|0" passage="Php 3:10">Phil.
iii. 10</scripRef>. Such a knowledge of Christ as conforms us more
to him, and endears him more to us, must needs be of great use to
us, to preserve us from falling off in times of general apostasy;
and those who experience this effect of the knowledge of the Lord
and Saviour Jesus Christ will, upon receiving such grace from him,
give thanks and praise to him, and join with our apostle in saying,
<i>To him be glory both now and for ever. Amen.</i></p>
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