2 Peter 1:19

Introduction to the Second Epistle of Peter As the preface to the preceding epistle embraces the question of the authenticity of both epistles, and also considers several matters common to both, I need not take up the subject here afresh; but simply consider those matters which are peculiar to the epistle before me, and which have not been examined in the foregoing preface. "This epistle, as appears from 2Pet 3:1, (says Michaelis), was written to the same communities as the first epistle; and the author gives us thus to understand, that he was the person who wrote the first epistle; that is, the Apostle Peter. He calls himself likewise, 2Pet 1:1, Συμεων Πετρος, δουλος και αποστολος Ινσου Χριστου, Symeon Peter, a servant and apostle of Jesus Christ; and 2Pet 1:16-18 says that he was present at the transfiguration of Christ on the mount. The notion therefore entertained by Grotius, that this epistle was written by a bishop of Jerusalem of the name of Simeon, is absolutely inadmissible; and we have no other alternative than this: either it was written by the apostle St. Peter, or it is a forgery in his name. "The ancients entertained very great doubts whether St. Peter was really the author. Eusebius, in his chapter where he speaks of the books of the New Testament in general, reckons it among the αντιλεγομενα, those not canonical. He says that tradition does not reckon, as a part of the New Testament, the second epistle ascribed to Peter; but that, as in the opinion of most men, it is useful, it is therefore much read. Origen had said, long before, that Peter had left behind him one epistle universally received, and perhaps a second, though doubts are entertained about it. "The old Syriac version, though it contains the Epistle of St. James, which Eusebius likewise reckons among the αντιλεγομενα, does not contain the Second Epistle of St. Peter. Now it cannot be said that the other books of the New Testament were translated into Syriac before St. Peter's second epistle was written; for St. Paul's Second Epistle to Timothy was written certainly as late, and yet is contained in this very version. And if an epistle, addressed only to an individual, was known to the Syriac translator, it may be thought that a circular epistle addressed to communities dispersed in several countries in Asia, would hardly have escaped his notice. The circumstance, therefore, that the old Syriac translator did not translate the Second Epistle of St. Peter as well as the first, may be used as an argument against its antiquity, and of course against its authenticity. "It appears then that, if the authenticity of this epistle were determined by external evidence, it would have less in its favor than it would have against it. But, on the other hand, the internal evidence is greatly in its favor; and indeed so much so, that the epistle gains in this respect more than it loses in the former. Wetstein, indeed, says that since the ancients themselves were in doubt, the moderns cannot expect to arrive at certainty, because we cannot obtain more information on the subject in the eighteenth, than ecclesiastical writers were able to obtain in the third and fourth, centuries. Now this is perfectly true as far as relates to historical knowledge, or to the testimony of others in regard to the matter of fact, whether St. Peter was the author or not. But when this question is to be decided by an examination of the epistle itself, it is surely possible that the critical skill and penetration of the moderns may discover in it proofs of its having been written by St. Peter, though these proofs escaped the notice of the ancients. After a diligent comparison of the First Epistle of St. Peter with that which is ascribed to him as his second, the agreement between them appears to me to be such, that, if the second was not written by St. Peter as well as the first, the person who forged it not only possessed the power of imitation in a very unusual degree, but understood likewise the design of the first epistle, with which the ancients do not appear to have been acquainted. Now, if this be true, the supposition that the second epistle was not written by St. Peter himself, involves a contradiction. Nor is incredible that a pious impostor of the first or second century should have imitated St. Peter so successfully as to betray no marks of a forgery; for the spurious productions of those ages, which were sent into the world in the name of the apostles, are for the most part very unhappy imitations, and discover very evident marks that they were not written by the persons to whom they were ascribed. Other productions of this kind betray their origin by the poverty of their materials, or by the circumstance that, instead of containing original thoughts, they are nothing more than a rhapsody of sentiments collected from various parts of the Bible, and put together without plan or order. "This charge cannot possibly be laid to the Second Epistle of Peter, which is so far from containing materials derived from other parts of the Bible, that the third chapter exhibits the discussion of a totally new subject. Its resemblance to the Epistle of Jude will hardly be urged as an argument against it; for no doubt can be made that the Second Epistle of St. Peter was, in respect to the Epistle of St. Jude, the original, and not the copy. Lastly, it is extremely difficult, even for a man of the greatest talents, to forge a writing in the name of another, without sometimes inserting what the pretended author either would not or could not have said; and support the imposture in so complete a manner as to militate, in not a single instance, either against his character or against the age in which he lived. Now, in the Second Epistle of St. Peter, though it has been a subject of examination full seventeen hundred years, nothing has hitherto been discovered which is unsuitable either to the apostle or the apostolic age. Objections, indeed, have been made on account of its style; but the style of the second epistle, when compared with that of the first, warrants rather the conclusion that both were written by the same person. We have no reason, therefore, to believe that the Second Epistle of St. Peter is spurious, especially as it is difficult to comprehend what motive could have induced a Christian, whether orthodox or heretic, to attempt the fabrication of such an epistle, and then falsely ascribe it to St. Peter. "Having shown that the supposition that this epistle is spurious is without foundation, I have, in the next place, to show that there are positive grounds for believing it to be genuine. The arguments in favor of its genuineness are of two kinds, being founded on the similarity of the two epistles, either in respect to their materials, or in respect to their style. The arguments of the former kind are as follow: - "The design of the first epistle was to assure the uncircumcised Christians that they stood in the grace of God. Now it was not generally known that this was the design of it; and therefore we cannot suppose that any person whose object was to forge an epistle in St. Peter's name should have observed it. But the design of the second epistle was certainly the same as that of the first, as appears from the address, 2Pet 1:1: Τοις ισοτιμον ἡμιν λαχουσι πιστιν εν δικαιοσυνῃ του Θεου· To them who have obtained like precious faith with us, through the righteousness of God. If we explain ἡμιν, as denoting 'us apostles,' the address will imply what was wholly unnecessary, since no one could doubt that the faith of other Christians might be as good as the faith of the apostles; and it will sound likewise rather haughty and assuming; but if we explain ἡμιν as denoting 'us who were born Jews,' and consider that the second epistle, as well as the first, was directed to persons who were born heathens, the address becomes clear and consistent: δικαιοσυνῃ του Θεου, will then signify the impartiality of God in estimating the faith of native heathens as highly as the faith of native Jews, which St. Peter has extolled in other places. We shall likewise be able to explain 2Pet 1:8-10, which appears to contain the tautology that those who are diligent in good works are not idle; whereas, if this epistle be explained from the design of the first, we shall perceive the meaning of the passage to be this, that they who are diligent in good works need not fear the reproach that they observe not the Levitical law, since their good works, which are the fruit of their religious knowledge, will be the means of making their calling and election sure. (See the note on 2Pet 1:8-10 (note).) "The deluge, which is not a common subject in the apostolic epistles, is mentioned both in 1Pet 3:20, and in 2Pet 2:5; and in both places the circumstance is noted, that eight persons only were saved; though in neither place does the subject require that the number should be particularly specified. Now it is true that St. Peter was not the only apostle who knew how many persons were saved in the ark; but he only, who by habit had acquired a familiarity with the subject, would ascertain the precise number, where his argument did not depend upon it. The author of the first epistle had read St. Paul's Epistle to the Romans; and the author of the second epistle speaks in express terms, 2Pet 3:15, 2Pet 3:16, of the epistles of St. Paul. Now, no other writer of the New Testament has quoted from the New Testament; consequently, we have in these epistles a criterion from which we may judge that they were written by the same author. "Before I consider the arguments which are derived from the style of these epistles, I must observe that several commentators have on the contrary contended that the style is very different; and hence have inferred that they were written by different authors; but it is extremely difficult to form from a single epistle so complete a judgment of the author's style and manner as to enable us to pronounce with certainty that he was not the author of another epistle ascribed to him. The style of the same writer is not always the same at every period of his life, especially when he composes not in his native, but in a foreign, language. "From what has been said in the course of this section, it appears that even the second chapter of the second epistle has some resemblance both in style and contents to the first epistle. This is to be particularly noted, because even the advocates for the second epistle have in general granted that the style of this chapter is not the usual style of St. Peter. Bishop Sherlock, for instance, acknowledges it; nor, though I contend that there is some similarity, as in 2Pet 2:5-7, will I assert that there is no difference. But it will not therefore follow that the whole epistle was not written by St. Peter: and if it is allowable to draw a conclusion from one or two passages, it will be no other than this, that the second chapter is spurious, because the style of it is said to be as different from the first and third chapters as it is from the first epistle. This conclusion, however, no one will draw who has examined the connection of the whole epistle; in fact the difference in question is rather of a negative kind; for though I am unable to discover any remarkable agreement in style between the first epistle and the second chapter of the second epistle, I do not perceive any remarkable difference. This second chapter has indeed several words which are unusual in other parts of the New Testament, but the same may be said of the first epistle: and some of the expressions which to us appear extraordinary were borrowed perhaps from the Gnostics, whose doctrines are here confuted; for it is not unusual in combatting the opinions of a particular sect to adopt their peculiar terms. Thus in 2Pet 2:17, the Gnostics are called 'clouds, agitated by a tempest;' and we know that the Manicheans, who had many doctrines in common with the Gnostics, taught that there were five good and five bad elements, and that one of the latter was called 'tempest.' In like manner they frequently speak of darkness under the name of ζοφος, which occurs more than once in this chapter. The Epistle of St. Jude has a still greater number of unusual figurative expressions; and it is not impossible that these also were borrowed from the Gnostics. The Second Epistle of St. Peter must have been written only a short time before his death; for he says, 2Pet 1:14, 'shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me.' St. Peter here alludes to his conversation with Christ after the resurrection, recorded in Joh 21:18-22, where Christ had foretold his death in the following manner: 'When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and carry thee whither thou wouldest not.' Hence St. Peter might very easily conclude that he would not survive the coming of Christ to judge Jerusalem. But Christ has declared that Jerusalem would be destroyed before one generation passed away. St. Peter, therefore, after a lapse of thirty years, that is, in the year 64, necessarily considered his death as an event not far distant. As to the design of this epistle, it appears that St. Peter wrote against certain persons who, though members of the Church, denied the doctrine of a general judgment and a dissolution of the world. They inferred that this event, because it had been long delayed, would never take place; to which objection St. Peter replies by saying, That one day is with the Lord as a thousand years, and a thousand years as one day: that the Lord is not slack concerning his promise, as some men count slackness; but is long-suffering, not willing that any man should perish, but that all should come to repentance. Farther, St. Peter argues, that as the earth has already undergone a great revolution at the deluge, another revolution equally great is not incredible; and that since the former event was at the time when it happened as unexpected as the latter will be, we ought to believe in God's declaration, that the world will one day be totally destroyed. This destruction, St. Peter says, will be effected, not by water, as at the deluge, but by fire. 'The elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burned up.' Now, a general conflagration will be more easily admitted by those who are unacquainted with the state of the earth, than a universal deluge; for though it may be difficult to comprehend whence a sufficient quantity of water could be brought to cover the whole earth, yet no one can deny that the bowels of the earth abound with inflammable matter, and that fiery eruptions may spread themselves throughout the surface of the globe. (See the notes on 2Pet 3:9-11 (note).) "It must be observed that St. Peter's appeal to the deluge in the time of Noah implies that the adversaries whom he combats admitted that the Mosaic account of it was true, since it would have been useless to have argued from a fact which they denied. This must be kept in view, because it will assist us in determining who these adversaries were. "St. Peter describes these false teachers, 2Pet 2:10-12, as calumniators of the angels; which the apostle highly censures, even though the calumny should be directed against the fallen angels, since some respect is due to their former greatness and power. St. Peter says, 'angels themselves, which are greater in power and might, bring not railing accusation against them before the Lord; but these as natural brute beasts, made to be taken and destroyed, speak evil of the things which they understand not.' Here we have a description of these false teachers, which points them out more distinctly than any of the preceding accounts, and shows they were Gnostics. For the ecclesiastical history furnishes many examples of improper adoration paid to the angels. I know of no sect which calumniated them, except that of the Gnostics. Now the Gnostics calumniated the angels by their doctrine in respect to the creation of the world. They raised certain angels to the rank of creators; but described the creation as very imperfect, and the authors of it as wicked and rebellious against the supreme Being. "Having thus shown that St. Peter in his second epistle combats the opinion of a Gnostic sect, I will now venture to go a step farther, and attempt to determine the name which the orthodox gave to this particular sect in the first century. St. Peter describes them, 2Pet 2:15, as following the way of Balaam, that is, as following the religious doctrine of Balaam. The doctrine of Balaam, as St. John says, Rev 2:14, was to eat things sacrificed to idols, and to commit fornication. And since Nicolaus, in Greek, has the same meaning as Balaam in Hebrew, the followers of Balaam are called by St. John, Rev 2:15, Nicolaitans. Now it is well known that the Nicolaitans were a sect of the Gnostics; and therefore it was probable that this was the sect against which St. Peter wrote. To this opinion it has been objected, that if St. Peter had meant the Nicolaitans, he would have called them, not followers of Balaam, but by their proper name, Nicolaitans; first, because in general proper names are retained and not translated; and, secondly, because in the present instance, no one before Cocceius observed the analogy between the Hebrew word Balaam and the Greek word Nicolaus. But neither of these reasons are true. For to say nothing of the general custom which once prevailed among the literati of Germany, of translating their names into Greek or Latin; I could produce examples of such translations amongst the Jews, of which it will be sufficient to mention that which occurs in Act 9:36. And the derivation of the Nicolaitans from Balaam must have been long known, at least in Asia; for in the Arabic version published by Erpenius, we find an instance of it in Rev 2:6, where τα εργα των Νικολαιτων is rendered (Arabic) that is 'works of the Shuaibites.' Now the Arabic word (Shuaib) is equivalent to the Hebrew Balaam. Shuaib is mentioned in the Koran (Surat vii. 86; xxvi. 176, and in other places) as the prophet of the Midianites. Some suppose that by Shuaib is meant Jethro; but in my opinion no other person is meant but Balaam, who was sent for by the Midianites as well as by the Moabites. At least I cannot comprehend how the Nicolaitans, or any other heretics, could be considered as followers of Jethro. The Arabic verb shaaba, signifies he destroyed, and the noun shaabon, the people. It is not improbable, therefore, that the Arabs adopted the word shuaib, as corresponding to the Hebrew word בלעם Balaam, which is compounded of בלע bala, he swallowed up or destroyed, and עם am, the people. So Νικολαος, Nicolas, is from νικαω, to overcome, and λαος, the people." - See Michaelis's Introduction. I shall not attempt to dispute the propriety of these derivations and etymologies; but I must make one remark on the Shuaibites. In general, the Arabic writers say that Shuaib was Jethro, the father-in-law of Moses, and that God had sent him, according to the Koran, to preach pure morality to the Midianites; but I do not remember to have met with a sect of idolaters or heretics called Shuaibites. In both the places of the Koran mentioned above, Shuaib is spoken of with respect. But the conjecture that Shuaib and Balaam are the same is exceedingly probable; and this makes the etymology the more likely. We may safely conclude from all the evidence before us, 1. That St. Peter, the apostle, was the author of this, as well as of the other, epistle. 2. That it was written to the same persons. 3. That they were in a state of persecution, and had also to contend with Gnostics or other heretics in the Church. 4. That it was written a short time after the first epistle, and not long before St. Peter's martyrdom; but the precise year cannot be ascertained. The apostolical address, and the persons to whom the epistle was sent described by the state into which God had called, and in which he had placed, them, 2Pet 1:1-4. What graces they should possess in order to be fruitful in the knowledge of God, 2Pet 1:5-8. The miserable state of those who either have not these graces, or have fallen from them, 2Pet 1:9. Believers should give diligence to make their calling and election sure, 2Pet 1:10, 2Pet 1:11. The apostle's intimations of his speedy dissolution, and his wish to confirm and establish those Churches in the true faith, 2Pet 1:12-15. The certainty of the Gospel, and the convincing evidence which the apostle had of its truth from being present at the transfiguration, by which the word of prophecy was made more sure, 2Pet 1:16-19. How the prophecies came, and their nature, 2Pet 1:20, 2Pet 1:21. Verse 1 Simon Peter - Symeon, Συμεων, is the reading of almost all the versions, and of all the most important MSS. And this is the more remarkable, as the surname of Peter occurs upwards of seventy times in the New Testament, and is invariably read Σιμων, Simon, except here, and in Act 15:14, where James gives him the name of Symeon. Of all the versions, only the Armenian and Vulgate have Simon. But the edit. princ., and several of my own MSS. of the Vulgate, write Symon; and Wiclif has Symont. A servant - Employed in his Master's work. And an apostle - Commissioned immediately by Jesus Christ himself to preach to the Gentiles, and to write these epistles for the edification of the Church. As the writer was an apostle, the epistle is therefore necessarily canonical. All the MSS. agree in the title apostle; and of the versions, only the Syriac omits it. Precious faith - Ισοτιμον πιστιν· Valuable faith; faith worth a great price, and faith which cost a great price. The word precious is used in the low religious phraseology for dear, comfortable, delightful, etc.; but how much is the dignity of the subject let down by expressions and meanings more proper for the nursery than for the noble science of salvation! It is necessary however to state, that the word precious literally signifies valuable, of great price, costly; and was not used in that low sense in which it is now employed when our translation was made. That faith must be of infinite value, the grace of which Christ purchased by his blood; and it must be of infinite value also when it is the very instrument by which the soul is saved unto eternal life. With us - God having given to you - believing Gentiles, the same faith and salvation which he had given to us - believing Jews. Through the righteousness of God - Through his method of bringing a lost world, both Jews and Gentiles, to salvation by Jesus Christ; through his gracious impartiality, providing for Gentiles as well as Jews. See the notes on Rom 3:21-26 (note). Of God and our Savior Jesus Christ - This is not a proper translation of the original του Θεου ἡμων και σωτηρος Ιησου Χριστου, which is literally, Of our God and Savior Jesus Christ; and this reading, which is indicated in the margin, should have been received into the text; and it is an absolute proof that St. Peter calls Jesus Christ God, even in the properest sense of the word, with the article prefixed. It is no evidence against this doctrine that one MS. of little authority, and the Syriac and two Arabic versions have Κυριου, Lord, instead of Θεου, God, as all other MSS. and versions agree in the other reading, as well as the fathers. See in Griesbach. Verse 2 Grace - God's favor; peace - the effects of that favor in the communication of spiritual and temporal blessings. Through the knowledge of God - Εν επιγνωσει· By the acknowledging of God, and of Jesus our Lord. For those who acknowledge him in all their ways, he will direct their steps. Those who know Christ; and do not acknowledge him before men, can get no multiplication of grace and peace. Verse 3 As his Divine power - His power, which no power can resist, because it is Divine - that which properly belongs to the infinite Godhead. Hath given unto us - Δεδωρημενης· Hath endowed us with the gifts; or, hath gifted us, as Dr. Macknight translates it, who observes that it refers to the gifts which the Holy Spirit communicated to the apostles, to enable them to bring men to life and godliness; which were, 1. A complete knowledge of the doctrines of the Gospel. 2. Power to preach and defend their doctrines in suitable language, which their adversaries were not able to gainsay or resist. 3. Wisdom to direct them how to behave in all cases, where and when to labor; and the matter suitable to all different cases, and every variety of persons. 4. Miraculous powers, so that on all proper and necessary occasions they could work miracles for the confirmation of their doctrines and mission. By life and godliness we may understand, 1. a godly life; or, 2. eternal life as the end, and godliness the way to it; or, 3. what was essentially necessary for the present life, food, raiment, etc., and what was requisite for the life to come. As they were in a suffering state, and most probably many of them strangers in those places, one can scarcely say that they had all things that pertained to life; and yet so had God worked in their behalf, that none of them perished, either through lack of food or raiment. And as to what was necessary for godliness, they had that from the Gospel ministry, which it appears was still continued among them, and the gifts of the Holy Spirit which were not withdrawn; and what was farther necessary in the way of personal caution, comfort, and instruction, was supplied by means of these two epistles. That hath called us to glory and virtue - To virtue or courage as the means; and glory - the kingdom of heaven, as the end. This is the way in which these words are commonly understood, and this sense is plain enough, but the construction is harsh. Others have translated δια δοξης και αρετης, by his glorious benignity, a Hebraism for δια της ενδοξου αρετης· and read the whole verse thus: God by his own power hath bestowed on us every thing necessary for a happy life and godliness, having called us to the knowledge of himself, by his own infinite goodness. It is certain that the word αρετη, which we translate virtue or courage, is used, 1Pet 2:9, to express the perfection of the Divine nature: That ye may show forth τας αρετας, the virtues or Perfections, of him who hath called you from darkness into his marvellous light. But there is a various reading here which is of considerable importance, and which, from the authorities by which it is supported, appears to be genuine: Του καλεσαντος ἡμας ιδια δοξῃ και αρετῃ, through the knowledge of him who hath called us by his own glory and power, or by his own glorious power. This is the reading of AC, several others; and, in effect, of the Coptic, Armenian, Syriac, Ethiopic, Vulgate, Cyril, Cassiodorus, etc. Verse 4 Whereby are given unto us - By his own glorious power he hath freely given unto us exceeding great and invaluable promises. The Jews were distinguished in a very particular manner by the promises which they received from God; the promises to Abraham, Isaac, Jacob, Moses, and the prophets. God promised to be their God; to protect, support, and save them; to give them what was emphatically called the promised land; and to cause the Messiah to spring from their race. St. Peter intimates to these Gentiles that God had also given unto them exceeding great promises; indeed all that he had given to the Jews, the mere settlement in the promised land excepted; and this also he had given in all its spiritual meaning and force. And besides τα μεγιστα επαγγελματα, these superlatively great promises, which distinguished the Mosaic dispensation, he had given them τα τιμια επαγγελματα; the valuable promises, those which came through the great price; enrolment with the Church of God, redemption in and through the blood of the cross, the continual indwelling influence of the Holy Ghost, the resurrection of the body, and eternal rest at the right hand of God. It was of considerable consequence to the comfort of the Gentiles that these promises were made to them, and that salvation was not exclusively of the Jews. That by these ye might be partakers - The object of all God's promises and dispensations was to bring fallen man back to the image of God, which he had lost. This, indeed, is the sum and substance of the religion of Christ. We have partaken of an earthly, sensual, and devilish nature; the design of God by Christ is to remove this, and to make us partakers of the Divine nature; and save us from all the corruption in principle and fact which is in the world; the source of which is lust, επιθυμια, irregular, unreasonable, in ordinate, and impure desire; desire to have, to do, and to be, what God has prohibited, and what would be ruinous and destructive to us were the desire to be granted. Lust, or irregular, impure desire, is the source whence all the corruption which is in the world springs. Lust conceives and brings forth sin; sin is finished or brought into act, and then brings forth death. This destructive principle is to be rooted out; and love to God and man is to be implanted in its place. This is every Christian's privilege; God has promised to purify our hearts by faith; and that as sin hath reigned unto death, even so shall grace reign through righteousness unto eternal life; that here we are to be delivered out of the hands of all our enemies, and have even "the thoughts of our hearts so cleansed by the inspiration of God's Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name." This blessing may be expected by those who are continually escaping, αποφυγοντες, flying from, the corruption that is in the world and in themselves. God purifies no heart in which sin is indulged. Get pardon through the blood of the Lamb; feel your need of being purified in heart; seek that with all your soul; plead the exceeding great and invaluable promises that refer to this point; abhor your inward self; abstain from every appearance of evil; flee from self and sin to God; and the very God of peace will sanctify you through body, soul, and spirit, make you burning and shining lights here below, (a proof that he can save to the uttermost ail that come to him by Christ), and afterwards, having guided you by his counsel through life, will receive you into his eternal glory. Verse 5 And beside this - Notwithstanding what God hath done for you, in order that ye may not receive the grace of God in vain; Giving all diligence - Furnishing all earnestness and activity: the original is very emphatic. Add to your faith - Επιχορηγησατε· Lead up hand in hand; alluding, as most think, to the chorus in the Grecian dance, who danced with joined hands. See the note on this word, 2Cor 9:10 (note). Your faith - That faith in Jesus by which ye have been led to embrace the whole Gospel, and by which ye have the evidence of things unseen. Virtue - Αρετην· Courage or fortitude, to enable you to profess the faith before men, in these times of persecution. Knowledge - True wisdom, by which your faith will be increased, and your courage directed, and preserved from degenerating into rashness. Verse 6 Temperance - A proper and limited use of all earthly enjoyments, keeping every sense under proper restraints, and never permitting the animal part to subjugate the rational. Patience - Bearing all trials and difficulties with an even mind, enduring in all, and persevering through all. Godliness - Piety towards God; a deep, reverential, religious fear; not only worshipping God with every becoming outward act, but adoring, loving, and magnifying him in the heart: a disposition indispensably necessary to salvation, but exceedingly rare among professors. Verse 7 Brotherly kindness - Φιλαδελφιαν· Love of the brotherhood - the strongest attachment to Christ's flock; feeling each as a member of your own body. Charity - Αγαπην· Love to the whole human race, even to your persecutors: love to God and the brethren they had; love to all mankind they must also have. True religion is neither selfish nor insulated; where the love of God is, bigotry cannot exist. Narrow, selfish people, and people of a party, who scarcely have any hope of the salvation of those who do not believe as they believe, and who do not follow with them, have scarcely any religion, though in their own apprehension none is so truly orthodox or religious as themselves. After αγαπην, love, one MS. adds these words, εν δε τη αγαπῃ την παρακλησιν, and to this love consolation; but this is an idle and useless addition. Verse 8 For if these things be in you and abound - If ye possess all there graces, and they increase and abound in your souls, they will make - show, you to be neither αργους, idle, nor ακαρπους, unfruitful, in the acknowledgment of our Lord Jesus Christ. The common translation is here very unhappy: barren and unfruitful certainly convey the same ideas; but idle or inactive, which is the proper sense of αργους, takes away this tautology, and restores the sense. The graces already mentioned by the apostle are in themselves active principles; he who was possessed of them, and had them abounding in him, could not be inactive; and he who is not inactive in the way of life must be fruitful. I may add, that he who is thus active, and consequently fruitful, will ever be ready at all hazard to acknowledge his Lord and Savior, by whom he has been brought into this state of salvation. Verse 9 But he that lacketh these things - He, whether Jew or Gentile, who professes to have Faith in God, and has not added to that Faith fortitude, knowledge, temperance, patience, godliness, brotherly kindness, and universal love; is blind - his understanding is darkened, and cannot see afar off, μυωπαζων, shutting his eyes against the light, winking, not able to look truth in the face, nor to behold that God whom he once knew was reconciled to him: and thus it appears he is wilfully blind, and hath forgotten that he was purged from his old sins - has at last, through his nonimprovement of the grace which he received from God, his faith ceasing to work by love, lost the evidence of things not seen; for, having grieved the Holy Spirit by not showing forth the virtues of him who called him into his marvellous light, he has lost the testimony of his sonship; and then, darkness and hardness having taken place of light and filial confidence, he first calls all his former experience into doubt, and questions whether he has not put enthusiasm in the place of religion. By these means his darkness and hardness increase, his memory becomes indistinct and confused, till at length he forgets the work of God on his soul, next denies it, and at last asserts that the knowledge of salvation, by the remission of sins, is impossible, and that no man can be saved from sin in this life. Indeed, some go so far as to deny the Lord that bought them; to renounce Jesus Christ as having made atonement for them; and finish their career of apostasy by utterly denying his Godhead. Many cases of this kind have I known; and they are all the consequence of believers not continuing to be workers together with God, after they had experienced his pardoning love. Reader, see that the light that is in thee become not darkness; for if it do, how great a darkness! Verse 10 Wherefore - Seeing the danger of apostasy, and the fearful end of them who obey not the Gospel, and thus receive the grace of God in vain; give all diligence, σπουδασατε, hasten, be deeply careful, labor with the most intense purpose of soul. To make your calling - From deep Gentile darkness into the marvellous light of the Gospel. And election - Your being chosen, in consequence of obeying the heavenly calling, to be the people and Church of God. Instead of κλησιν, calling, the Codex Alexandrinus has παρακλησιν, consolation. Sure - Βεβαιαν· Firm, solid. For your calling to believe the Gospel, and your election to be members of the Church of Christ, will be ultimately unprofitable to you, unless you hold fast what you have received by adding to your faith virtue, knowledge, temperance, etc. For if ye do these things - If ye be careful and diligent to work out your own salvation, through the grace which ye have already received from God; ye shall never fall, ου μη πταισητε ποτε, ye shall at no time stumble or fall; as the Jews have done, and lost their election, Rom 11:11, where the same word is used, and as apostates do, and lose their peace and salvation. We find, therefore, that they who do not these things shall fall; and thus we see that there is nothing absolute and unconditional in their election. There is an addition here in some MSS. and versions which should not pass unnoticed: the Codex Alexandrinus, nine others, with the Syriac, Erpen's Arabic, Coptic, Ethiopic, Armenian, later Syriac with an asterisk, the Vulgate, and Bede, have ινα δια των καλων (ὑμων) εργων, That By (your) Good Works ye may make your calling and election firm. This clause is found in the edition of Colinaeus, Paris, 1534, and has been probably omitted by more recent editors on the supposition that the edition does not make a very orthodox sense. But on this ground there need be no alarm, for it does not state that the good works thus required merit either the calling and election, or the eternal glory, of God. He who does not by good works confirm his calling and election, will soon have neither; and although no good works ever did purchase or ever can purchase the kingdom of God, yet no soul can ever scripturally expect to see God who has them not. I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink: go, ye cursed. I was hungry, and ye gave me meat; etc., etc.; come, ye blessed. Verse 11 For so an entrance shall be ministered - If ye give diligence; and do not fall, an abundant, free, honorable, and triumphant entrance shall be ministered to you into the everlasting kingdom. There seems to be here an allusion to the triumphs granted by the Romans to their generals who had distinguished themselves by putting an end to a war, or doing some signal military service to the state. (See the whole account of this military pageant in the note on 2Cor 2:14.) "Ye shall have a triumph, in consequence of having conquered your foes, and led captivity captive." Instead of everlasting kingdom, αιωνιον βασιλειαν, two MSS. have επουρανιον, heavenly kingdom; and several MSS. omit the word και Σωτηρος, and Savior. Verse 12 Wherefore I will not be negligent - He had already written one epistle, this is the second; and probably he meditated more should he be spared. He plainly saw that there was no way of entering into eternal life but that which he described from the 5th to the 10th verse; and although they knew and were established in the present truth, yet he saw it necessary to bring these things frequently to their recollection. Verse 13 As long as I am in this tabernacle - By tabernacle we are to understand his body; and hence several of the versions have σωματι, body, instead of σκηνωματι, tabernacle. Peter's mode of speaking is very remarkable: as long as I AM in this tabernacle, so then the body was not Peter, but Peter dwelt in that body. Is not this a proof that St. Peter believed his soul to be very distinct from his body? As a man's house is the place where he dwells, so the body is the house where the soul dwells. Verse 14 Knowing that shortly I must put off - St. Peter plainly refers to the conversation between our Lord and himself, related Joh 21:18, Joh 21:19. And it is likely that he had now a particular intimation that he was shortly to seal the truth with his blood. But as our Lord told him that his death would take place when he should be old, being aged now he might on this ground fairly suppose that his departure was at hand. Verse 15 Moreover, I will endeavor - And is not this endeavor seen in these two epistles? By leaving these among them, even after his decease, they had these things always in remembrance. After my decease - Μετα την εμην εξοδον· After my going out, i.e. of his tabernacle. The real Peter was not open to the eye, nor palpable to the touch; he was concealed in that tabernacle vulgarly supposed to be Peter. There is a thought very similar to this in the last conversation of Socrates with his friends. As this great man was about to drink the poison to which he was condemned by the Athenian judges, his friend Crito said, "But how would you be buried? - Socrates: Just as you please, if you can but catch me, and I do not elude your pursuit. Then, gently smiling, he said: I cannot persuade Crito, ὡς εγω ειμι οὑτος ὁ Σωκρατης ὁ νυνι διαλεγομενος, that I AM that Socrates who now converses with you; but he thinks that I am he, ὁν οψεται ολιγον ὑστερον νεκρον, και ερωτα πως εδι με θαπτειν, whom he shall shortly see dead; and he asks how I would be buried? I have asserted that, after I have drunk the poison, I should no longer remain with you, but shall depart to certain felicities of the blessed." Platonis Phaedo, Oper., vol. i, edit. Bipont., p 260. Verse 16 Cunningly devised fables - Σεσοφισμενοις μυθοις. I think, with Macknight and others, from the apostle's using εποπται, eye witnesses, or rather beholders, in the end of the verse, it is probable that he means those cunningly devised fables among the heathens, concerning the appearance of their gods on earth in human form. And to gain the greater credit to these fables, the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearance of the gods was represented in mystic shows. But one particular show none but the fully initiated were permitted to behold; hence they were entitled εποπται, beholders. This show was probably some resplendent image of the god, imitating life, which, by its glory, dazzled the eyes of the beholders, while their ears were ravished by hymns sung in its praise; to this it was natural enough for St. Peter to allude, when speaking about the transfiguration of Christ. Here the indescribably resplendent majesty of the great God was manifested, as far as it could be, in conjunction with that human body in which the fullness of the Divinity dwelt. And we, says the apostle, were εποπται, beholders, της εκεινου μεγαλειοτητος, of his own majesty. Here was no trick, no feigned show; we saw him in his glory whom thousands saw before and afterwards; and we have made known to you the power and coming, παρουσιαν, the appearance and presence, of our Lord Jesus; and we call you to feel the exceeding greatness of this power in your conversion, and the glory of this appearance in his revelation by the power of his Spirit to your souls. These things we have witnessed, and these things ye have experienced: and therefore we can confidently say that neither you nor we have followed cunningly devised fables, but that blessed Gospel which is the power of God to the salvation of every one that believes. Verse 17 For he received honor and glory - In his transfiguration our Lord received from the Father honor in the voice or declaration which said, This is my Son, the beloved One, in whom I have delighted. And he received glory, when, penetrated with, and involved in, that excellent glory, the fashion of his countenance was altered, for his face did shine as the sun, and his raiment was white and glistening, exceeding white like snow; which most glorious and preternatural appearance was a confirmation of the supernatural voice, as the voice was of this preternatural appearance: and thus his Messiahship was attested in the most complete and convincing manner. Verse 18 And this voice - we heard - That is, himself, James, and John heard it, and saw this glory; for these only were the εποπται, beholders, on the holy mount. It is worthy of remark that our blessed Lord, who came to give a new law to mankind, appeared on this holy mount with splendor and great glory, as God did when he came on the holy mount, Sinai, to give the old law to Moses. And when the voice came from the excellent glory, This is my Son, the beloved One, in whom I have delighted; hear him: the authority of the old law was taken away. Neither Moses nor Elijah, the law nor the prophets, must tabernacle among men, as teaching the whole way of salvation, and affording the means of eternal life; these things they had pointed out, but these things they did not contain; yet the fulfillment of their types and predictions rendered their declarations more firm and incontestable. See below. Verse 19 We have also a more sure word of prophecy - Εχομεν βεβαιοτερον τον προφητικον λογον· We have the prophetic doctrine more firm or more confirmed; for in this sense the word βεβαιοω is used in several places in the New Testament. See 1Cor 1:6: Even as the testimony of Christ εβεβαιωθη, was Confirmed, among you. 2Cor 1:21: Now he which stablisheth us, ὁ δε βεβαιων ἡμας, who Confirmeth Us. Col 2:7: Rooted and built up in him, and established in the faith, βεβαιουμενοι, Confirmed in the faith. Heb 2:3: How shall we escape if we neglect so great salvation ἡτις εβεβαιωτη, which was Confirmed to us. Heb 6:16: And an oath, εις βεβαιωσιν, for Confirmation. This is the literal sense of the passage in question; and this sense removes that ambiguity from the text which has given rise to so many different interpretations. Taken according to the common translation, it seems to say that prophecy is a surer evidence of Divine revelation than miracles; and so it has been understood. The meaning of the apostle appears to be this: The law and the prophets have spoken concerning Jesus Christ, and Isaiah has particularly pointed him out in these words: Behold my servant whom I uphold, my Chosen in Whom My Soul Delighteth; I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and Them That Sit in Darkness out of the prison house, Isa 42:1, Isa 42:7. Now both at his baptism, Mat 3:17, and at his transfiguration, Jesus Christ was declared to be this chosen person, God's only Son, the beloved One in Whom He Delighted. The voice, therefore, from heaven, and the miraculous transfiguration of his person, have confirmed the prophetic doctrine concerning him. And to this doctrine, thus confirmed, ye do well to take heed; for it is that light that shines in the dark place - in the Gentile world, as well as among the Jews; giving light to them that sit in darkness, and bringing the prisoners out of the prison house: and this ye must continue to do till the day of his second, last, and most glorious appearing to judge the world comes; and the day star, φωσφορος, this light-bringer, arise in your hearts - manifest himself to your eternal consolation. Or perhaps the latter clause of the verse might be thus understood: The prophecies concerning Jesus, which have been so signally confirmed to us on the holy mount, have always been as a light shining in a dark place, from the time of their delivery to the time in which the bright day of Gospel light and salvation dawned forth, and the Son of righteousness has arisen in our souls, with healing in his rays. And to this all who waited for Christ's appearing have taken heed. The word φωσφορος, phosphorus, generally signified the planet Venus, when she is the morning star; and thus she is called in most European nations. Verse 20 Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet's own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind. Verse 21 For the prophecy came not in old time - That is, in any former time, by the will of man - by a man's own searching, conjecture, or calculation; but holy men of God - persons separated from the world, and devoted to God's service, spake, moved by the Holy Ghost. So far were they from inventing these prophetic declarations concerning Christ, or any future event, that they were φερομενοι, carried away, out of themselves and out of the whole region, as it were, of human knowledge and conjecture, by the Holy Ghost, who, without their knowing any thing of the matter, dictated to them what to speak, and what to write; and so far above their knowledge were the words of the prophecy, that they did not even know the intent of those words, but searched what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. See 1Pet 1:11, 1Pet 1:12, and the notes there. 1. As the writer of this epistle asserts that he was on the holy mount with Christ when he was transfigured, he must be either Peter, James, or John, for there was no other person present on that occasion except Moses and Elijah, in their glorious bodies. The epistle was never attributed to James nor John; but the uninterrupted current, where its Divine inspiration was granted, gave it to Peter alone. See the preface. 2. It is not unfrequent for the writers of the New Testament to draw a comparison between the Mosaic and Christian dispensations; and the comparison generally shows that, glorious as the former was, it had no glory in comparison of the glory that excelleth. St. Peter seems to touch here on the same point; the Mosaic dispensation, with all the light of prophecy by which it was illustrated, was only as a lamp shining in a dark place. There is a propriety and delicacy in this image that are not generally noticed: a lamp in the dark gives but a very small portion of light, and only to those who are very near to it; yet it always gives light enough to make itself visible, even at a great distance; though it enlightens not the space between it and the beholder, it is still literally the lamp shining in a dark place. Such was the Mosaic dispensation; it gave a little light to the Jews, but shone not to the Gentile world, any farther than to make itself visible. This is compared with the Gospel under the emblem of daybreak, and the rising of the sun. When the sun is even eighteen degrees below the horizon daybreak commences, as the rays of light begin then to diffuse themselves in our atmosphere, by which they are reflected upon the earth. By this means a whole hemisphere is enlightened, though but in a partial degree; yet this increasing every moment, as the sun approaches the horizon, prepares for the full manifestation of his resplendent orb: so the ministry of John Baptist, and the initiatory ministry of Christ himself, prepared the primitive believers for his full manifestation on the day of pentecost and afterwards. Here the sun rose in his strength, bringing light, heat, and life to all the inhabitants of the earth. So far, then, as a lantern carried in a dark night differs from and is inferior to the beneficial effects of daybreak, and the full light and heat of a meridian sun; so far was the Mosaic dispensation, in its beneficial effects, inferior to the Christian dispensation. 3. Perhaps there is scarcely any point of view in which we can consider prophecy which is so satisfactory and conclusive as that which is here stated; that is, far from inventing the subject of their own predictions, the ancient prophets did not even know the meaning of what themselves wrote. They were carried beyond themselves by the influence of the Divine Spirit, and after ages were alone to discover the object of the prophecy; and the fulfillment was to be the absolute proof that the prediction was of God, and that it was of no private invention - no discovery made by human sagacity and wisdom, but by the especial revelation of the all-wise God. This is sufficiently evident in all the prophecies which have been already fulfilled, and will be equally so in those yet to be fulfilled; the events will point out the prophecy, and the prophecy will be seen to be fulfilled in that event. Introduction False teachers foretold, who shall bring in destructive doctrines and shall pervert many, but at last be destroyed by the judgments of God, 2Pet 2:1-3. Instances of God's judgments in the rebellious angels, 2Pet 2:4. In the antediluvians, 2Pet 2:5. In the cities of Sodom and Gomorrha, 2Pet 2:6-8. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, 2Pet 2:9. The character of those seducing teachers a

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

f the Lord Jesus; for that is the point under discussion. There has been considerable diversity of opinion in regard to the meaning of this passage. Some have supposed that the apostle, when he says "a more sure word," did not intend to make any comparison between the miracle of the transfiguration and prophecy, but that he meant to say merely that the word of prophecy was very sure, and could certainly be relied on. Others have supposed that the meaning is, that the prophecies which foretold his coming into the world having been confirmed by the fact of his advent, are rendered more sure and undoubted than when they were uttered, and may now be confidently appealed to. So Rosenmuller, Benson, Macknight, Clarke, Wetstein, and Grotius. Luther renders it, "we have a firm prophetic word;" omitting the comparison. A literal translation of the passage would be, "and we have the prophetic word more firm." If a comparison is intended, it may be either that the prophecy was more sure than the fables referred to in 2Pet 1:16; or than the miracle of the transfiguration; or than the word which was heard in the holy mount; or than the prophecies even in the time when they were first spoken. If such a comparison was designed, the most obvious of these interpretations would be, that the prophecy was more certain proof than was furnished in the mount of transfiguration. But it seems probable that no comparison was intended, and that the thing on which Peter intended to fix the eye was not that the prophecy was a better evidence respecting the advent of the Messiah than other evidences, but that it was a strong proof which demanded their particular attention, as being of a firm and decided character. There can be no doubt that the apostle refers hereto what is contained in the Old Testament; for, in 2Pet 1:21, he speaks of the prophecy as that which was spoken "in old time, by men that were moved by the Holy Ghost." The point to which the prophecies related, and to which Peter referred, was the great doctrine respecting the coming of the Messiah, embracing perhaps all that pertained to his work, or all that he designed to do by his advent. They had had one illustrious proof respecting his advent as a glorious Saviour by his transfiguration on the mount; and the apostle here says that the prophecies abounded with truths on these points, and that they ought to give earnest heed to the disclosures which they made, and to compare them diligently with facts as they occurred, that they might be confirmed more and more in the truth. If, however, as the more obvious sense of this passage seems to be, and as many suppose to be the correct interpretation, (see Doddridge, in loc., and Professor Stuart, on the canon of the Old Test., p. 329,) it means that the prophecy was more sure, more steadfast, more to be depended on than even what the three disciples had seen and heard in the mount of transfiguration, this may be regarded as true in the following respects: (1.) The prophecies are numerous, and by their number they furnish a stronger proof than could be afforded by a single manifestation, however clear and glorious. (2.) They were recorded, and might be the subject of careful comparison with the events as they occurred. (3.) They were written long beforehand, and it could not be urged that the testimony which the prophets bore was owing to any illusion on their minds, or to any agreement among the different writers to impose on the world. Though Peter regarded the testimony which he and James and John bore to the glory of the Saviour, from what they saw on the holy mount, as strong and clear confirmation that he was the Son of God, yet he could not but be aware that it might be suggested by a caviller that they might have agreed to impose on others, or that they might have been dazzled and deceived by some natural phenomenon occurring there. Comp. Kuinoel on Mt 17:1, seq. (4.) Even supposing that there was a miracle in the case, the evidence of the prophecies, embracing many points in the same general subject, and extending through a long series of years, would be more satisfactory than any single miracle whatever. See Doddridge, in loc. The general meaning is, that the fact that he had come as the Messiah was disclosed in the mount by such a manifestation of his glory, and of what he would be, that they who saw it could not doubt it; the same thing the apostle says was more fully shown also in the prophecies, and these prophecies demanded their close and prolonged attention. Whereunto ye do well that ye take heed. They are worthy of your study, of your close and careful investigation. There is perhaps no study more worthy of the attention of Christians than that of the prophecies. As unto a light that shineth in a dark place. That is, the prophecies resemble a candle, lamp, or torch, in a dark room, or in an obscure road at night. They make objects distinct which were before unseen; they enable us to behold many things which would be otherwise invisible. The object of the apostle in this representation seems to have been, to state that the prophecies do not give a perfect light, or that they do not remove all obscurity, but that they shed some light on objects which would otherwise be entirely dark, and that the light which they furnished was so valuable that we ought by all means to endeavour to avail ourselves of it. Until the day shall dawn, and we shall see objects by the clear light of the sun, they are to be our guide. A lamp is of great value in a dark night; though it may not disclose objects so clearly as the light of the sun. But it may be a safe and sure guide; and a man who has to travel in dark and dangerous places, does "well" to "take heed" to his lamp. Until the day dawn. Until you have the clearer light which shall result from the dawning of the day. The reference here is to the morning light as compared with a lamp; and the meaning is, that we should attend to the light furnished by the prophecies until the truth shall be rendered more distinct by the events as they shall actually be disclosed--until the brighter light which shall be shed on all things by the glory of the second advent of the Saviour, and the clearing up of what is now obscure in the splendours of the heavenly world. The point of comparison is between the necessary obscurity of prophecy, and the clearness of events when they actually occur--a difference like that which is observable in the objects around us when seen by the shining of the lamp and by the light of the sun. The apostle directs the mind onward to a period when all shall be clear--to that glorious time when the Saviour shall return to receive his people to himself in that heaven where all shall be light. Comp. Rev 21:23-26, 22:5. Meantime, we should avail ourselves of all the light which we have, and should apply ourselves diligently to the study of the prophecies of the Old Testament which are still unfulfilled, and of those in the New Testament which direct the mind onward to brighter and more glorious scenes than this world has yet witnessed. In our darkness they are a cheering lamp to guide our feet, till that illustrious day shall dawn. Comp. 1Cor 13:9,10. And the day-star. The morning star--the bright star that at certain periods of the year leads on the day, and which is a pledge that the morning is about to dawn. Comp. Rev 2:28, 22:16. Arise in your hearts. On your hearts; that is, sheds its beams on your hearts. Till you see the indications of that approaching day which all is light. The period referred to here by the approaching day that is to diffuse this light, is when the Saviour shall return in the full revelation of his glory--the splendour of his kingdom. Then all will be clear. Till that time, we should search the prophetic records, and strengthen our faith, and comfort our hearts, the predictions of the future glory of his reign. Whether this refers, as some suppose, to his reign on earth, either personally or by the principles of his religion universally prevailing, or, as others suppose, to the brighter revelations of heaven when he shall come to receive his people to himself, it is equally clear that a brighter time than any that has yet occurred is to dawn on our race, and equally true that we should regard the prophecies, as we do the morning star, as the cheering harbinger of day. (*) "word" "And we have yet more sure the word" (+) "heed" "To attend" (++) "light" "Lamp" (a) "shineth" Ps 119:105, Prov 6:23 Verse 20. Knowing this first. Bearing this steadily in mind as a primary and most important truth.

Inspiration of the Scriptures. ( a. d. 67.) 19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note, I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God ( Exod. iii. 14 ) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Matt. xi. 13 . And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luke xvi. 31 . How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them. II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast ( Rom. vi. 17 ), that formulary of knowledge ( Rom. ii. 20 ) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Prov. iv. 18 . It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it. III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly ( Num. xvi. 28 ), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer. xxiii. 16 . The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God. IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle ( v. 21 ) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.