Verse-by-Verse Bible Commentary
2 Peter 1:1

Clarke's Commentary

THE SECOND GENERAL EPISTLE OF PETER.

Chronological Notes relative to this Epistle.

-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5568.

-Year of the Alexandrian era of the world, 5562.

-Year of the Antiochian era of the world, 5552.

-Year of the world, according to Archbishop Usher, 4064.

-Year of the world, according to Eusebius, in his Chronicon, 4288.

-Year of the minor Jewish era of the world, or that in common use, 3820.

-Year of the Greater Rabbinical era of the world, 4419.

-Year from the Flood, according to Archbishop Usher, and the English Bible, 2408.

-Year of the Cali yuga, or Indian era of the Deluge, 3162.

-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1000.

-Year of the era of Nahonassar, king of Babylon, 809.

-Year of the CCIXth Olympiad, 4.

-Year from the building of Rome, according to Fabius Pictor, 807.

-Year from the building of Rome, according to Frontinus, 811.

-Year from the building of Rome, according to the Fasti Capitolini, 812.

-Year from the building of Rome, according to Varro, which was that most generally used, 813.

-Year of the era of the Seleucidae, 372.

-Year of the Caesarean era of Antioch, 108.

-Year of the Julian era, 105.

-Year of the Spanish era, 98.

-Year from the birth of Jesus Christ, according to Archbishop Usher, 64.

-Year of the vulgar era of Christ's nativity, 60.

-Year of Claudius Felix, governor of the Jews, 8.

-Year of Vologesus, king of the Parthians, 11.

-Jesus, high priest of the Jews, 1.

-Year of the Dionysian period, or Easter Cycle, 61.

-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 4; or the second after the first embolismic.

-Year of the Jewish Cycle of nineteen years, 1; or two years before the first embolismic.

-Year of the Solar Cycle, 13.

-Dominical Letter, it being the Bissextile, or Leap Year, FE.

-Day of the Jewish Passover, the second of April, which happened in this year on the fourth day after the Jewish Sabbath.

-Easter Sunday, the sixth of April.

-Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 3.

-Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 11.

-Monthly Epacts, or age of the moon on the Calends of each month respectlvely, (beginning with January,) 11, 13, 12, 13, 14, 15, 16, 17, 19, 19, 21, 21.

-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 12.

-Year of the reign of Caius Tiberius Claudius Nero Caesar, the fifth Roman monarch, computing from Octavianus, or Augustus Caesar, properly the first Roman emperor, 7.

-Roman Consuls, the Emperor Nero Augustus, the fourth time, and Cossus Cornelius Lentulus.

CHAPTER I.

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, 1-4.

What graces they should possess in order to be fruitful in the

knowledge of God, 5-8.

The miserable state of those who either have not these graces,

or have fallen from them, 9.

Believers should give diligence to make their calling and

election sure, 10, 11.

The apostle's intimations of his speedy dissolution, and his

wish to confirm and establish those Churches in the true faith,

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, 16-19.

How the prophecies came, and their nature, 20, 21.

NOTES ON CHAP. I.

Verse 2 Peter 1:1. 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 σιμον, Simon, except here, and in Acts 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 — ισοτιμονπιστιν. 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, c. 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 Romans 3:21-26.

Of God and our Saviour Jesus Christ — This is not a proper translation of the original τουθεουημωνκαισωτηροςιησου χριστου, which is literally, Of our God and Saviour 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.

Bridgeway Bible Commentary

1:1-21 GOD’S POWER AT WORK IN BELIEVERS

The truly Christian character (1:1-15)

In his righteousness, God has given all Christians, from elderly apostles to new converts, equal blessing through the gospel (1:1-2). He has also given them everything they need to live lives of holiness in a world that is corrupt through uncontrolled passions. The lives of believers must be in keeping with the life of God that has been given them. God’s promises are the assurance of his help in reaching this goal (3-4).
Faith that is genuine will produce lives of moral goodness, but only if believers apply some determination and effort. True Christians will want to increase in the knowledge of God, and this will teach them self-control and endurance, leading to godliness. As they know more of God and his ways, they will love others more (5-7). Those who eagerly seek these qualities will be useful for God, but those who neglect them are in danger of falling again under the power of sin from which they have been saved (8-9). By developing the truly Christian character, believers receive added assurance that they belong to God now and will enjoy his presence in the coming eternal kingdom (10-11).

Peter knows that he must continually remind Christians of their responsibilities, for even the mature can become lazy (12). By sending this letter to them now, he is making sure that they will have a constant reminder after he has gone. He expects that very soon he will face the execution that Jesus spoke of more than thirty years earlier (13-15; cf John 21:18-19).

Coffman's Commentaries on the Bible

Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in righteousness of our God and the Saviour Jesus Christ:

Simon Peter … This inclusion of Peter's original name, along with the one the Lord had given him is significant. "If a forger had been writing in Peter's name, he would have begun almost certainly by copying Peter's name from the first epistle," William G. Moorehead, International Standard Bible Encyclopedia (Chicago: The Howard-Severance Company, 1915), p. 2356. where it reads simply, "Peter, an apostle of Jesus Christ." Why did Peter use this double name? Barnett thought it was due to "Peter's resumption in his old age of the name familiar to his youth"<footnote Albert E. Barnett, The Interpreter's Bible, Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 167. and besides this, there is the additional factor of the entire epistle having been written in the full contemplation of impending death.

A servant … The Greek word behind this is [@doulos], Eldon R. Fuhrman, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 320. the same word also used by Paul in Romans 1:1, Philippians 1:1, Titus 1:1, etc. It means slave, but due to the sinister connotations of that word, it is better rendered servant, as here. It is quite revealing that, despite the Greeks having two words for slave, the apostles always used [@doulos]. The other word ([@andrapoden]) means persons captured in war and sold as slaves; but [@doulos] means one born into slavery. Kenneth S. Wuest, Word Studies from the Greek New Testament (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1973), p. 181. It was by virtue of the new birth that the apostles, and all Christians, became slaves of Christ.

And apostle of Jesus Christ … This is the highest title that Peter claimed, the highest that he could have claimed, and it has reference to his official status as a representative of Christ fully endowed with plenary authority.

To them that have obtained a like precious faith with us … The word "obtained" here means properly to "obtain by lot, as in Luke 1:9." B. C. Caffin, The Pulpit Commentary, Vol. 22, 2 Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 1. This word is rare in the New Testament but does occur in Peter's speech (Acts 1:17). The word for "like precious" is found only here in the New Testament, but strongly suggests 1 Peter 1:7; and, as Caffin said, "shows a correspondence with that epistle." Ibid. There are many other such close resemblances in this epistle with the first and with Peter's speeches in Acts, affording strong evidence of its Petrine authorship. The meaning of the whole clause is, "Those who, whether Jews or Gentiles, held a faith like that held by Peter," James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 590. in short, all true Christians.

In the righteousness of our God and the Saviour Jesus Christ … This is none other than the "righteousness of God in Christ (Romans 3:22), meaning the perfect faith and perfect obedience of the Son of God, which are in fact the sum total of all the righteousness ever achieved upon earth. All of the apostles, as well as all Christians, were saved by the righteousness of God in Christ; and it is available only "in him." As David H. Wheaton noted, "Though an apostle, he is still a sinner in need of the righteousness of … Jesus Christ, as much as the newest convert." David H. Wheaton, The New Bible Commentary Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1252.

Of our God and the Saviour Jesus Christ … The ASV is obviously wrong in this rendition, for it should read, "Our God and Saviour Jesus Christ," as in other versions. There are at least a dozen examples in the Greek New Testament of the title "God" being ascribed to Jesus Christ, as in Hebrews 1:8, etc. For a list of these, see in my Commentary on Hebrews, p. 31. The words of Jesus Christ himself demand our understanding of him as a member of the Godhead. His promises of eternal life, of raising the dead, of judging all people, of being with his church to the end of the world, and countless others, have no meaning whatever apart from his oneness with the Father in heaven. It is a gross mistake to suppose that the Christians initiated this conception in response to the blasphemous titles flaunted from the imperial throne by the worst of men. It is true that they did extol and flaunt this title of their blessed Lord Jesus Christ; but it was not one they invented; it was one they had learned from him.

Barnes' Notes on the Whole Bible

Simon Peter - Margin, “Symeon.” The name is written either “Simon” or “Simeon” - Σίμων Simōn or Συμεών Sumeōn. Either word properly means “hearing;” and perhaps, like other names, was at first significant. The first epistle 1 Peter 1:1 begins simply, “Peter, an apostle,” etc. The name Simon, however, was, his proper name - “Peter,” or “Cephas,” having been added to it by the Saviour, John 1:42. Compare Matthew 16:18.

A servant and an apostle of Jesus Christ - In the first epistle the word “apostle” only is used. Paul, however, uses the word “servant” as applicable to himself in Romans 1:1, and to himself and Timothy in the commencement of the epistle to the Philippians, Philippians 1:1. See the notes at Romans 1:1.

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

Through the righteousness of God - Through the method of justification which God has adopted. See this fully explained in the notes at Romans 1:17.

(The original is ἐν δικαιοσυνη en dikaiosunē, in the righteousness, etc., which makes the righteousness the object of faith. We cannot but regard the author’s rendering of the famous phrase here used by Peter, and by Paul, Romans 1:17; Romans 3:21, as singularly unhappy. That Newcome used it and the Socinian version adopted it, would not make us reject it; but when the apostles state specially the ground of justification, why should they be made to speak indefinitely of its general “plan,” or method. The rendering of Stuart, namely, “justification of God,” is not more successful; it confounds the “thing itself” with the “ground” of it. Why not prefer the apostle’s own words to any change or periphrasis? See the supplementary note at Romans 1:17).

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

Calvin's Commentary on the Bible

1.Simon Peter. Prayer takes the first place at the beginning of this Epistle, and then follows thanksgiving, by which he excites the Jews to gratitude, lest they should forget what great benefits they had already received from God’s hand. Why he called himself the servant and an apostle of Jesus Christ, we have elsewhere stated, even because no one is to be heard in the Church, except he speaks as from the mouth of Christ. But the word servant has a more general meaning, because it includes all the ministers of Christ, who sustain any public office in the Church. There was in the apostleship a higher rank of honor. He then intimates, that he was not one from the rank of ministers, but was made by the Lord an apostle, and therefore superior to them. ⁽¹⁴⁴⁾

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

He adds, through the righteousness of God, in order that they might know that they did not obtain faith through their own efforts or strength, but through God’s favor alone. For these things stand opposed the one to the other, the righteousness of God (in the sense in which it is taken here) and the merit of man. For the efficient cause of faith is called God’s righteousness for this reason, because no one is capable of conferring it on himself. So the righteousness that is to be understood, is not that which remains in God, but that which he imparts to men, as in Romans 3:22. Besides, he ascribes this righteousness in common to God and to Christ, because it flows from God, and through Christ it flows down to us. ⁽¹⁴⁵⁾

(144) Simeon, and not Simon, is the name as here given, though a few copies and the Vulg. have Simon. His name is given both ways elsewhere; see Luke 5:8, and Acts 15:14. Why he called himself Peter in the first Epistle, and Simeon Peter here, does not appear. — Ed.

(145) It has been maintained by many, that the rendering of these words ought to be, “of our God and Savior Jesus Christ,” In this case the ἐν before “righteousness” would be rendered “in;” for it is more suitable to say that faith isin thanthrough the righteousness of Christ. Christ is thus called here God as well as Savior; and so he is called “our Lord and Savior Jesus Christ” in 2 Peter 3:18, the article being used in the same manner. — Ed.

Smith's Bible Commentary

Second Peter.

Simon Peter ( 2 Peter 1:1 ),

The name Simon, of course, was the given name. Peter is the name that Jesus gave to him. He is,

a bondslave and an apostle ( 2 Peter 1:1 )

It seems that bondslave was first, apostle second.

of Jesus Christ, writing to those that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ ( 2 Peter 1:1 ):

So Peter identifies himself as the writer. He is writing to those who have received "like precious faith" and that word "precious" again; big, old, rough, tough Peter and yet this word seems to be one of his favorite words.

Grace and peace be multiplied through the knowledge of God, and of Jesus our Lord ( 2 Peter 1:2 ),

Grace and peace, typical greetings. But here Peter is praying really that they be multiplied. And how are they multiplied? The more you know God, the more you know Jesus Christ, the more you experience and are blessed by the grace of God and as the result, experience the peace of God. Grace and peace be multiplied. How? Through your knowledge of God and of Jesus Christ. Oh God is so gracious and you need to know Him so that you might know His grace towards us. So "grace and peace be multiplied through the knowledge of God, and of Jesus our Lord."

According as his divine power he has given unto us all things that pertain unto life and godliness, through the knowledge of him that has called us to glory [or by glory] and virtue ( 2 Peter 1:3 ):

Now God has supplied unto us everything that we need to live a successful Christian life. God really doesn't have to do any more for us; no extra work is necessary. God has given unto us all that pertains to a spiritual life, a life of godliness, and this abundance for this life comes to us again through the knowledge of God. How important that you come to know God. And how can you come to know God? There's only one resource book by which you can get a true understanding of God and that's the Bible. Your knowledge of God must come through God's revelation of Himself.

You see, if I develop what I feel God must be like, then I think of myself in my most ideal form and I project that as God. But that comes short. So I cannot accept man's understandings or revelations of God. They're all centered around that man's own personality and ideals. It is important that my understanding and revelation of God come from Himself, from His revelation of Himself. And of course, the most complete revelation came through Jesus Christ, "God, in sundry times and in divers ways spoke to our fathers by the prophets, but hath in these last days spoken unto us by His own dear Son" ( Hebrews 1:1 , Hebrews 1:2 ).

So through Jesus Christ I come to a knowledge and an understanding of God. And as I come to the knowledge and understanding of God, I grow in grace. And as I come to the knowledge and understanding of God, I find that God has given unto me everything that I need for this life, for a life of godliness. So he has called us by His glory and virtue,

And he has given to us exceeding great and precious promises: that by these ye might be partakers of the divine nature ( 2 Peter 1:4 ),

And again, the word of God brings me the knowledge of God. The word of God helps me to then partake of the divine nature. The seed that brought me into spiritual life by which I was conceived spiritually was the word of God. Jesus said, "A man went forth to sow. Some of the seed fell by the wayside" and so forth. He said, "now the seed is the word"( Luke 8:11 ). It brings forth spiritual life. In the word are exceeding rich and precious promises and this brings a conformity to the divine nature. We need to make a thorough, complete study of the word of God. You cannot get too much of it.

And the amazing thing that I've discovered about this Book is that every time I read it, there is something new, there is something fresh that ministers to my spirit. It never grows old. I never think, Oh, I've read that before or, Oh, I know that. For as I read it prayerfully and carefully, I find that the Spirit opens up a new vista of truth that I had never discovered before. It's a Book that is constantly unfolding its beauty unto my heart as I read it as I come to know God as I grow in that grace through the knowledge of God and of Jesus Christ.

Now these rich and precious promises, you know I think that you can find a promise of God that is adaptable for every kind of a circumstance that you might be facing. No matter what your problem is, there is a promise to match the problem, a promise that speaks to that problem. A promise of God's help or God's deliverance or God's provision, God's strength, whatever it is that you might need, God has given to us exceeding rich and precious promises that we are to lay hold of and we are to claim. And by these we become partakers of the divine nature.

having escaped the corruption that is in the world through lust ( 2 Peter 1:4 ).

There is the source of the corruption in the world. We live in a world that is really messed up, a world that is corrupt. And what is at the heart of the corruption? The lust of man. The greed. But we've escaped that, thank God, through the knowledge of God and through the word of God and by partaking of the divine nature. How important it is that we constantly feed on the word of God because it is the word of God that feeds the spiritual man.

Now there is the fleshly side of me, there is the spiritual side of me. I always take care to feed the fleshly side of me. It makes 1Th 5:30 or so in the evening, the fleshly side of me begins to make its demands. And so I take care of it. I see that it is fed. I try to see that I have a well-balanced diet. That I get a proper balance of the grains, of the vegetables, of the fruits, of the green leafy vegetables, the yellow vegetables, and so forth, so that I can be strong physically. I like to eat a well-balanced dinner. I like to have a well-balanced diet. I grew up on it. If we would take as much care to feed the spiritual man as we do the physical man, how strong we would be spiritually. If we would make sure that we had a well-balanced spiritual diet.

But you see, too many times we just get into that book that I really, well, I'll read a psalm tonight because it's really short, you know. And I appease my conscience, you know, "well I read the Word today". But I really didn't feed on the Word. It's important that we go through the Word, that we have a well-balanced diet. It brings to us the knowledge of God. It brings us into the partaking of the divine nature.

And so beside this, giving all diligence, add to your faith moral strength or moral courage ( 2 Peter 1:5 );

The word "virtue" means one who stands in the face of opposition. One who doesn't run from the battle.

and to virtue knowledge; And to your knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness love ( 2 Peter 1:5-7 ).

Now if these were rungs on a ladder that you were climbing, at which rung are you presently standing? Are you growing? Are you developing in your spiritual walk in life? In looking back, have you progressed this past year? Have there been real spiritual gains made in your life? Or are you just sort of treading water? Running on a treadmill? Maintaining?

The Bible doesn't encourage us really to just maintain. It encourages us to grow, to develop, to add to our "faith virtue; and to virtue knowledge". To develop and experience the growth. And I would encourage you to look at your own life. Where are you standing? Where are you going? What are your spiritual goals?

For if these things be in you ( 2 Peter 1:8 ),

Godliness, brotherly kindness, love, "if these things be in you,"

and abound, they make you that you will neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ ( 2 Peter 1:8 ).

Your life will begin to really bring forth fruit. Sometimes people come and they say, you know, I feel so dry spiritually. Quite a witness against yourself, you haven't been growing, you haven't been diligent, "adding to your faith virtue; and to your virtue knowledge; and to your knowledge temperance"; and all. If these things are in you, if they abound in you, you'll never be barren or unfruitful. Your life will be filled with the knowledge and the understanding of our Lord by which the grace and the love and the peace will be multiplied in your life.

But if you lack in these things ( 2 Peter 1:9 )

Go down the list again. If you're lacking in patience; in temperance, which is moderation; if you're lacking in love or brotherly kindness; then you're blind, spiritually blind to your real condition and your real need.

You know, it's a tragic thing that sin has its effect of numbing the senses of man. Our consciences can be deadened by repeated sin. You know the first time you did it, you felt so horrible. It bothered you. You really wrestled with it. And it was just miserable and you felt miserable. But you finally sort of got over and eased out of it. But the next time you did it, you didn't feel quite so badly about it. Until now, you can do it without even a wince. The numbing effect of sin.

That is, of course, one of the deadly characteristics of drugs is the first thing they attack is your will. And they destroy your willpower so that a person can easily become addicted to drugs because they attack that part of your body or make-up that would resist doing such a thing. And destroying your willpower, you then become its victim.

Sin is much the same way. It is blinding. It brings to you shortsightedness; that is, we lose the sense of the eternal. And that is always dangerous when we lose the sense of the eternal. We cannot see afar off. We only see the immediate advantage. We only see the temporary gain but we don't take eternity into our consideration. And the moment you leave out the eternal, you have lost the perspective for life, you've lost the sense of good judgment and you're apt to do foolish things because you don't have eternity in view. May God ever keep in the forefront of our minds the consciousness of eternity and the fact that we stand on the threshold of eternity every day.

None of us know when we're going to take that step. And yet we plan as though we are going to be here forever. But how many are like that rich man of which Jesus spake when He said, "He said, I am rich, I'm increased with goods, I have need of nothing. And the Lord said, Thou fool, this night your soul can be required of you" ( Luke 12:18-20 ). He was laying up his plans. I'm going to tear down my barns, build bigger, and so on. This night, it's all over. We live on the border of eternity. And we need to have that in our minds. What is the eternal value? What is the eternal effect?

Oh, it may have a temporary value for us. It may bring us excitement for right now but what's it doing for me eternally? It may seem to be the proper or the exciting thing to do right now, but what about the eternal? And when we lose sight of eternity, we become

blind, we cannot see afar off, and we soon forget that we've been purged, we've been washed from those old sins. So give diligence to make your calling and election sure: for if you do these things, you will never fall ( 2 Peter 1:9-10 ):

Now there are always those who are questioning the security of the believer. And yes, the believer is secure. "If you do these things, you'll never fall." If you are adding to your faith virtue; and to your virtue knowledge; and to your knowledge temperance; if you do these things, you're never going to fall. You're moving on towards Him.

For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ ( 2 Peter 1:11 ).

What kind of an entrance you going to have into heaven? Just barely squeak in. There used to be a song and I hated it; "If I can just make it in". And I thought that it was reflective of the attitude of too many people. You know, if I can just make it in, that's all, man, just make it in. That's all I want. I want to have an abundant entry into the kingdom of God. You know, I don't want to just run the race and hope to finish the race. I want to win the race. "Know ye that they which run in a race run all, but only one receives the prize. So run, that you might obtain" ( 1 Corinthians 9:24 ). This lackadaisical attitude towards the Christian walk and life is a curse to so many people within the church. Peter here encourages you towards the abundant entrance into the kingdom, the everlasting kingdom of our Lord and Savior Jesus Christ.

Wherefore [Peter said] I will not be negligent to put you always in remembrance of these things, though you know them, and are established in the present truth ( 2 Peter 1:12 ).

Now I know you know these things, Peter said. But I want to remind you. There are things which we as Christians it seems need constant reminding, certain areas. It's easy to just begin to slough off and to become careless or indifferent. And so there are areas where we need constant exhortation, constant prodding, constant reminders. And Peter is saying, I know you know these things but I want to bring them to your memory again.

And then he said,

Yes, I think that it is necessary, as long as I am in this tabernacle [or in this tent], to stir you up by putting you in remembrance; Knowing that shortly I'm going to move out of this tent, even as the Lord Jesus Christ has showed me ( 2 Peter 1:13-14 ).

So Peter referring to this body as a tent which is New Testament scripture; as long as I'm in this tent, that is, in this body, I think it's necessary that I remind you of these things, and I'm going to be moving out of this body pretty soon because the Lord has showed me. And thus, really writing them to you so that even after I'm gone you'll still be reminded. Purpose of the letter, to write these important things that they might be continually reminded of them and even after he's gone they will have the reminders as they read the letter.

I like the idea of thinking of this body as a tent because a tent is never thought of in a term of permanent dwelling place. It's always looked upon as something temporary, ready to move on or move out of. Good for a couple weeks' vacation but living in a tent can get tiring, good to get back in the house, the conveniences of the house. Now we are told that when this tent is dissolved, that "we have a building of God, that is not made with hands, that's eternal in the heavens" ( 2 Corinthians 5:1 ). Peter said, I'm going to be moving out of my tent pretty soon, even as the Lord has shown me.

Moreover I will endeavour that you may be able after my decease to have these things always in remembrance. For [Peter said] we haven't followed cunningly devised fables, when we made known unto you the power and the coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty ( 2 Peter 1:15-16 ).

I think that we need to at least consider the possibility that these were cunningly devised fables. That these fellows conspired together, sat down, developed the story, rehearsed the story, and then sought to spread the story. Because the moment you take that into consideration, you see how ludicrous it becomes, and you can see that it could not be a cunningly devised fable because too many people have examined it and studied it thoroughly. That if there were just a cunningly devised fable, there would have been the flaws that could have been discovered and the whole thing discarded long ago. You see, there's not one stone in this whole story that hasn't been examined carefully, turned over, studied every aspect of it.

If it were just a cunningly devised fable, then you could not explain its power to change men's lives so dramatically, the power of the Gospel. And we see witnesses of the power of the Gospel all around us in lives that have been transformed. A cunningly devised fable couldn't do that. Peter said, "But we were eyewitnesses of his majesty."

For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory declaring, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount ( 2 Peter 1:17-18 ).

Now Peter was taken with James and John up into a high mountain by Jesus. And there He was transfigured before them and they saw Him in His transfigured glory with Moses and Elijah appearing and talking unto Him. And then when the disciples looked up again, Moses and Elijah had disappeared and Jesus only was standing there. "And then there came that voice from heaven saying, This is my beloved Son, hear ye him" ( Matthew 17:5 ). You see, they had heard the law, they had heard the prophets. And now God is saying, listen to my Son. "God who at sundry times spoke to our fathers in divers ways by the prophets hath in these last days spoken by his own dear Son." "This is my Son, hear ye Him."

The law came by Moses; grace and truth by Jesus Christ. And so Peter said, We heard the voice, we saw, we were eyewitnesses.

But we have 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 ( 2 Peter 1:19 ),

Now this prophecy, the word of God is like a light that is shining in a dark place until the day dawns. During the nighttime, yet you have a light to guide you. Through the darkness of human history there is a light to guide us until that day that is prophesied does dawn,

and the day star comes, arises, even Jesus Christ ( 2 Peter 1:19 ):

So this sure word of prophecy, one of the strongest apologetics for the scripture, of course, is the area of prophecy. The fact that the Scriptures prophesied so many things that have all come to pass and the prophecies were one hundred percent accurate. I mean, all you'd have to do is fail in one prophecy and the whole thing could be discredited. That's why delving into the field of prophecy is so precarious. You want to become a prophet, it's a lot easier to become a false prophet than a true prophet cause you may give ninety-nine true prophecies in a hundred; might miss, tough, you're a false prophet. Oh, but I got ninety-nine right. Yeah, but you missed one. I mean, it requires a hundred percent accuracy.

There are people who are blinded by religious fervor who are willing to overlook the fact that Joseph Smith said that the moon was made out of cheese. And that the Jehovah Witnesses predicted that Jesus was coming in 1917 and then later in 1925. A sure word of prophecy. It's a dangerous subject to go out on a limb and because the word of God, it's there. It ventures into that field. That's because God spoke.

Now, no prophecy of the scripture is of any private interpretation ( 2 Peter 1:20 ).

I am not amused at many of the private interpretations people get for scriptures. Some special revelation that no one has ever seen before and God has given to me, you know. I don't think that I have ever discovered any new truth. Someone said, "Is that the honest truth?" Well, if it's true, it's honest. There's no scripture for private interpretation.

But the prophecy in the old time did not come by the will of man: but holy men of God spoke as they were moved by the Holy Spirit ( 2 Peter 1:21 ).

And so here we find the word of God attesting to the inspiration of the Scriptures. As Paul writing to Timothy said, "All scripture is given by inspiration of God" ( 2 Timothy 3:16 ). Now this is one of those points that Satan is constantly attacking. There are three basic areas where Satan is constantly assailing. One is the word of God. The second is the deity of Jesus Christ. And the third is the work of the Holy Spirit. And Satan is constantly attacking these three things.

The word of God: "Hath God said?" And he continues to attack the word of God. And because this is one of the fields of his attacks, as Peter here mentions that the Scriptures were inspired by the Holy Spirit, it is only natural that he now turns to warn us against the false teachers that will come along in the last days. And one of the main premises of these false teachers is that the word of God is not inspired. That it is the fallible word of men. Or that it is so interspersed with man's concepts and man's ideas that in places it becomes unreliable. So "holy men wrote as they were inspired of the Holy Spirit." But even in the Old Testament times, there were false prophets.

At the time of Jeremiah there were false prophets that were telling the king that he was going to prosper, that he was going to defeat the enemy. Jeremiah gave to the king the true prophecy. The king didn't want to hear Jeremiah. These false prophets made fun of Jeremiah. The one made a set of horns and went running around and said, So the king is going to push the enemies out of the land and all. And they were prophesying, "Peace, peace," when there was no peace. "

Contending for the Faith

Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Savior Jesus Christ:

Simon Peter: The beginning of this epistle contrasts with First Peter in that the writer here uses both his original name and the name the Lord gave him whereas in the first epistle he refers to himself only as Peter. Simon, or Simeon (Acts 15:14), is Peter’s first name. The name the Lord gave him is recorded in John 1:42 : "...Thou art Simon the son of Jona: thou shalt be called Cephas...." Cephas is the Aramaic form of the name, and Peter is the Greek form, both meaning "rock" or "stone" (Unger 186, 847).

a servant and an apostle of Jesus Christ: In the first epistle, Peter uses only the word "apostle"; but here he adds "servant." A servant is one "whose service is used by Christ in extending and advancing his cause among men: used of apostles" (Thayer 158-1-1401). It is interesting that Peter precedes his claim as an "apostle" with the word "servant." Peter may not have understood this concept years before when he walked with Jesus in Galilee and Judea. He does not understand it at the Last Supper when Jesus wants to wash his feet. In fact, he refuses to allow Jesus to serve him in such a respect until he learns that if he does not give in that "thou hast no part with me" (John 13:8). Peter’s reply at that point is like so many more of Peter’s zealous responses: "Lord, not my feet only," he says," but also my hands and my head." Perhaps it is that incident that really teaches Peter what it means to be a "servant."

None of the other writers of the New Testament use this same combination of words, servant and apostle. Titus 1:1 gives the closest wording: "Paul, a servant of God, and an apostle of Jesus Christ...."

Peter could forthrightly identify himself as one of the apostles since scholars throughout the generations have considered him as the foremost apostle. (In any listing of all the apostles, Peter’s name appears first.) Chosen as one of three of the Lord’s closest companions, Peter is with the Lord on the Mount of Transfiguration (Matthew 17:1-5) and in the Garden of Gethsemane during the most mentally anguishing trial of the Lord’s life (Mark 14:33). Peter preaches the first gospel sermon after the ascension of Jesus (Acts 2:14) and calls the Jews to repentance. And a short time later, he is the first to preach the gospel of "repentance unto life" to the Gentiles while he is in the household of Cornelius (Acts 10) (Unger 847-852).

to them that have obtained like precious faith with us: Since Peter uses the words "them" and "us," he sets up an obvious parallel between Gentiles ("them") and Jews ("us"). These two groups are brought together when Jesus dies on the cross, extending the gospel to all nations and making all one in the Lord (Matthew 28:19; Ephesians 2:11-19).

The words "like precious" (isotimos), used in no other passage in the New Testament, mean "equally precious; equally honored...to be esteemed equal to" (Thayer 307-1-2472). Vincent says the words should be hyphenated and written "like-precious" (322). Both Jews and Gentiles hold the faith in the same kind of esteem, and both enjoy the same spiritual privileges.

"Faith," according to Thayer, is the "strong and welcome belief that Jesus is the Messiah through whom we obtain eternal salvation in the kingdom of God" (513-1-4102). This type of faith is referred to in such passages as Hebrews 11:1, Romans 10:17, and Mark 16:16.

The Christian has to like the expression Peter uses here of the Christian’s "faith." While many perceive our faith as burdensome and undesirable, Peter focuses on the "preciousness" of the faith, the beauty of it. Many in the world do not hold Christianity in such high esteem; they see such a life far too restrictive and too narrow, sometimes even limiting the enjoyment they can have and the ambitions they can attain.

The faith, however, offers some of the greatest benefits a person can know in life. An obedient faith is precious because it brings a cleansing from our sins and makes us a part of the Christian family. It allows us to live life at the highest level of morality and spirituality.

Paul, the grandest apostle of all, once the "chief of sinners," realized the preciousness of his faith, which began on his way to Damascus. He later writes, "But by the grace of God I am what I am." For such a man as Paul to give up all he did and bear all he was called upon to bear, the life of Christianity must be a life worth living. Peter thought so, and he expresses it in such a way that the twentieth century disciple can find a glimmer of hope even during times of darkness. He can view his faith as the most precious thing he has, an anchor in the boisterous sea of life--freedom from life’s stoutest shackles, a yoke that is easy and a burden that is light. This is the view the true Christian holds. Faith, to him, is a "precious" faith that he shares with many others.

through the righteousness of God and our Saviour Jesus Christ: God Himself made faith possible because of His infinite righteousness or justice. Jesus also made faith possible by becoming the Savior of the world when He sacrificed Himself on the cross of Calvary. Vine says, " ’the righteousness of our God and Saviour Jesus Christ,’ is the righteous dealing of God with sin and with sinners on the ground of the Death of Christ" (298). Peter refers to Jesus as our Savior in every chapter in this epistle.

Dr. Constable's Expository Notes

The writer could hardly have stated his identity more clearly than he did in this verse. "Simon" was Peter’s Hebrew name, and "Peter" is the Greek translation of the nickname Cephas ("Rocky," cf. Matthew 16:18). There is only one Peter mentioned in the New Testament.

"Double names like ’Simon Peter’ were common in the ancient Near East. Many people used both the name they were given in their native language and a Greek name, since Greek was so widely spoken." [Note: Moo, p. 33.]

This is the only New Testament epistle in which the writer identified himself with a double name. Peter may have done this to suggest the two aspects of his life, before and after discipleship to Jesus Christ. [Note: W. H. Griffith Thomas, The Apostle Peter: Outline Studies in His Life, Character, and Writings, p. 247.] Peter called for discipleship in this letter and referred to the changes that it produces in Christians (e.g., 2 Peter 1:4-11).

Peter regarded himself first as a bond-slave (Gr. doulos) of Jesus Christ and secondarily as His apostle (cf. Romans 1:1; Titus 1:1). "Bond-servant of Jesus Christ" is the New Testament equivalent of "servant of the Lord" in the Old Testament. Peter mentioned his apostolic authority in his salutation because in this epistle he dealt with false teachers. His readers needed to remember that what they were reading came from an apostle and was authoritative.

Peter referred to his audience in very general terms that could apply to all Christians. This reference does not help us identify exactly who the original recipients were. The faith of all believers is a gift from God. Other non-biblical Greek writers used the unique Greek word translated "same kind" (isotimos) to describe immigrants who received citizenship privileges equal to those of native inhabitants. The word "our" may be an editorial plural, but it is more likely a reference to the other apostles (cf. 2 Peter 3:2; 1 John 1:1-4; et al.). Some of the early Gnostic false teachers claimed a higher level of spiritual experience that they said only Christians who followed their teaching could attain. However, Peter here asserted that every Christian has the same essential faith, including all of its spiritual benefits, as the apostles did.

"Throughout this chapter St. Peter is thinking of the contrast between the doctrine of the apostles and that of the False Teachers. ’Your faith,’ he seems to say, ’is as honourable as ours, though you received yours from us and we received ours from Christ.’" [Note: Bigg, p. 250.]

The Christian’s faith, in both its subjective and objective aspects, comes to us through Jesus Christ’s uprightness. The Greek grammatical construction of the last phrase of this verse indicates that Peter believed Jesus Christ was both God and Savior (cf. Matthew 16:16; John 1:1; John 20:28; Titus 2:13). The single definite article governs both nouns, linking them together. This is one of many verses in the New Testament that explicitly calls Jesus God. Jesus’ role as Savior was one that Peter emphasized in this letter because of his readers’ need for deliverance (cf. 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2; 2 Peter 3:18). Salvation is also a major theme of 1 Peter.

Dr. Constable's Expository Notes

I. INTRODUCTION 1:1-2

Peter began his second epistle as he did to introduce himself to his readers and to lay a foundation for what follows.

Barclay's Daily Study Bible

Chapter 1

THE MAN WHO OPENED DOORS ( 2 Peter 1:1 )

1:1 Symeon Peter, a servant and apostle of Jesus Christ, writes this letter to those to whom there has been allotted a faith equal in honour and privilege with our own, through the impartial justice of our God and Saviour Jesus Christ.

The letter opens with a very subtle and beautiful allusion for those who have eyes to see it and knowledge enough of the New Testament to grasp it. Peter writes to "those to whom there has been allotted a faith equal in honour and privilege with our own" and he calls himself Symeon Peter. Who were these people? There can really be only one answer to that. They must once have been Gentiles in contradistinction to the Jews who were uniquely the chosen people of God. Those who had once been no people are now the chosen people of God ( 1 Peter 2:10); those who were once aliens and strangers to the commonwealth of Israel, and who were once far off, have been brought nigh ( Ephesians 2:11-13).

Peter puts this very vividly, using a word which would at once strike an answering chord in the minds of those who heard it. Their faith is equal in honour and privilege. The Greek is isotimos ( G2472) ; isos ( G2470) means "equal" and time ( G5092) means "honour." This word was particularly used in connection with foreigners who were given equal citizenship in a city with the natives. Josephus, for instance, says that in Antioch the Jews were made isotimoi ( G2472) , equal in honour and privilege, with the Macedonians and the Greeks who lived there. So Peter addresses his letter to those who had once been despised Gentiles but who had been given equal rights of citizenship with the Jews and even with the apostles themselves in the kingdom of God.

Two things have to be noted about this great privilege which had been extended to the Gentiles. (a) It had been allotted to them. That is to say, they had not earned it; it had fallen to them through no merit of their own, as some prize falls to a man by lot. In other words, their new citizenship was all of grace. (b) It came to them through the impartial justice of their God and Saviour Jesus Christ. It came to them because with God there is no "most favoured nation clause"; his grace and favour go out impartially to every nation upon earth.

What has this to do with the name Symeon, by which Peter is here called? In the New Testament, he is most often called Peter; he is fairly often called Simon, which was, indeed, his original name before Jesus gave him the name of Cephas or Peter ( John 1:41-42); but only once in the rest of the New Testament is he called Simeon. It is in the story of that Council of Jerusalem in Acts 15:1-41 which decided that the door of the Church should be opened wide to the Gentiles. There James says, "Symeon has related how God first visited the Gentiles, to take out of them a people for his name" ( Acts 15:14). In this letter which begins with greetings to the Gentiles who have been granted by the grace of God privileges of equal citizenship in the kingdom with the Jews and with the apostles Peter is called by the name of Symeon; and the only other time he is called by that name is when he is the principal instrument whereby that privilege is granted.

Symeon has in it the memory that Peter is the man who opened doors. He opened the doors to Cornelius, the Gentile centurion ( Acts 10:1-48); his great authority was thrown on the side of the open door at the Council of Jerusalem ( Acts 15:1-41).

THE GLORIOUS SERVITUDE ( 2 Peter 1:1 continued)

Peter calls himself the servant of Jesus Christ. The word is doulos ( G1401) which really means slave. Strange as it may seem, here is a title, apparently one of humiliation, which the greatest of men took as a title of greatest honour. Moses the great leader and lawgiver was the doulos ( G1401) of God ( Deuteronomy 34:5; Psalms 105:26; Malachi 4:4). Joshua the great commander was the doulos ( G1401) of God ( Joshua 24:29). David the greatest of the kings was the doulos ( G1401) of God ( 2 Samuel 3:18; Psalms 78:70). In the New Testament Paul is the doulos ( G1401) of Jesus Christ ( Romans 1:1; Php_1:1 ; Titus 1:1), a title which James ( James 1:1), and Jude (Jd 1 ) both proudly claim. In the Old Testament the prophets are the douloi ( G1401) of God ( Amos 3:7; Isaiah 20:3). And in the New Testament the Christian man frequently is Christ's doulos ( G1401) ( Acts 2:18; 1 Corinthians 7:22; Ephesians 6:6; Colossians 4:12; 2 Timothy 2:24). There is deep meaning here.

(i) To call the Christian the doulos ( G1401) of God means that he is inalienably possessed by God. In the ancient world a master possessed his slaves in the same sense as he possessed his tools. A servant can change his master; but a slave cannot. The Christian inalienably belongs to God.

(ii) To call the Christian the doulos ( G1401) of God means that he is unqualifiedly at the disposal of God. In the ancient world the master could do what he liked with his slave; he had even the power of life and death over him. The Christian has no rights of his own, for all his rights are surrendered to God.

(iii) To call the Christian the doulos ( G1401) of God means that he owes an unquestioning obedience to God. A master's command was a slave's only law in ancient times. In any situation the Christian has but one question to ask: "Lord, what will you have me do?" The command of God is his only law.

(iv) To call the Christian the doulos ( G1401) of God means that he must be constantly in the service of God. In the ancient world the slave had literally no time of his own, no holidays, no leisure. All his time belonged to his master. The Christian cannot, either deliberately or unconsciously, compartmentalize life into the time and activities which belong to God, and the time and activities in which he does what he likes. The Christian is necessarily the man every moment of whose time is spent in the service of God.

We note one further point. Peter speaks of the impartial justice of our God and Saviour Jesus Christ. The King James Version translates, "the righteousness of God and our Saviour Jesus Christ," as if this referred to two persons, God and Jesus; but, as Moffatt and the Revised Standard Version both show, in the Greek there is only one person involved and the phrase is correctly rendered our God and Saviour Jesus Christ. Its great interest is that it does what the New Testament very, very seldom does. It calls Jesus God. The only real parallel to this is the adoring cry of Thomas: "My Lord and my God." ( John 20:28). This is not a matter to argue about; it is not even a matter of theology; for Peter and Thomas to call Jesus God was not a matter of theology but an outrush of adoration. It was simply that they felt human terms could not contain this person they knew as Lord.

THE ALL-IMPORTANT KNOWLEDGE ( 2 Peter 1:2 )

1:2 May grace and peace be multiplied to you by the knowledge of God, and of Jesus, our Lord.

Peter puts this in an unusual way. Grace and peace are to come from knowledge, the knowledge of God and of Jesus Christ, our Lord. Is he turning Christian experience into something dependent on knowledge? Or is there some other meaning here? First, let us look at the word which he uses for knowledge (epignosis, G1922) . It can be interpreted in two directions.

(a) It can mean increasing knowledge. Gnosis ( G1108) , the normal Greek word for knowledge, is here preceded by the preposition epi ( G1909) which means towards, in the direction of. Epignosis ( G1922) then could be interpreted as knowledge which is always moving further in the direction of that which it seeks to know. Grace and peace are multiplied to the Christian as he comes to know Jesus Christ better and better. As it has been put: "The more Christians realize the meaning of Jesus Christ, the more they realize the meaning of grace and the experience of peace."

(b) Epignosis ( G1922) has a second meaning. Often in Greek it means full knowledge. Plutarch, for instance, uses it of the scientific knowledge of music as opposed to the knowledge of the mere amateur. So it may be that the implication here is that knowledge of Jesus Christ is what we might call "the master-science of life." The other sciences may bring new skill, new knowledge, new abilities, but the master-science, the knowledge of Jesus Christ, alone brings the grace men need and the peace for which their hearts crave.

There is still more. Peter has a way of using words which were commonly on the lips of the pagans of his day and charging them with a new meaning. Knowledge was a much used word in pagan religious thought in the days when this letter was written. To take but one example, the Greeks defined sophia ( G4678) , wisdom, as knowledge of things both human and divine. The Greek seekers after God sought that knowledge in two main ways.

(a) They sought it by philosophic speculation. They sought to reach God by the sheer power of human thought. There are obvious troubles there. For one thing, God is infinite; the mind of man is finite; and the finite can never grasp the infinite. Long ago Zophar had asked: "Can you (by searching) find out the deep things of God?" ( Job 11:7). If God is ever to be known, he must be known, not because man's mind discovers him but because he chooses to reveal himself. For another thing, if religion is based on philosophic speculation, at its highest it can be the preserve of only the few, for it is not given to every man to be a philosopher. Whatever Peter meant by knowledge, he did not mean that.

(b) They sought it by mystical experience of the divine, until they could say, "I am thou, and thou art I." This was the way of the Mystery Religions. They were all passion plays; the dramatically acted story of some God who suffered and died and rose again. The initiate was carefully prepared by instruction in the inner meaning of the story, by long fasting and continence, and by the deliberate building up of psychological tension. The play was then played out with a magnificent liturgy, sensuous music, carefully calculated lighting and the burning of incense. The aim was that, as the initiate watched, he should so enter into this experience that he became actually one with the suffering, dying, rising, and eternally triumphant God. Again there are troubles here. For one thing, not every one is capable of mystical experience. For another thing, any such experience is necessarily transient; it may leave an effect, but it cannot be a continual experience. Mystical experience is the privilege of the few.

(c) If this knowledge of Jesus Christ does not come by philosophic speculation or by mystical experience, what is it and how does it come? In the New Testament knowledge is characteristically personal knowledge. Paul does not say, "I know what I have believed"; he says, "I know whom I have believed" ( 2 Timothy 1:12). Christian knowledge of Christ is personal acquaintance with him; it is knowing him as a person and entering day by day into a more intimate relationship with him.

When Peter speaks of grace and peace coming through the knowledge of God and of Jesus Christ, he is not intellectualizing religion; he is saying that Christianity means an ever-deepening personal relationship with Jesus Christ.

THE GREATNESS OF JESUS CHRIST FOR MEN ( 2 Peter 1:3-7 )

1:3-7 Since his divine power has bestowed upon us all things that are necessary for true life and true religion, through the knowledge of him who called us to his own glory and excellence, and since through these gifts there have been bestowed upon us precious and very great promises, that through them we might escape the world's corruption caused by lust and become sharers in the divine nature--since still this is so, bend all your energy to the task of equipping your faith with courage, your courage with knowledge, your knowledge with self-control, your self-control with steadfastness, your steadfastness with piety, your piety with brotherly affection, your brotherly affection with Christian love.

In 2 Peter 1:3-4 there is a tremendous and comprehensive picture of Jesus Christ.

(i) He is the Christ of power. In him there is the divine power which cannot be ultimately defeated or frustrated. In this world one of the tragedies of life is that love is so often frustrated because it cannot give what it wants to give, cannot do what it wants to do and must so often stand helpless while the loved one meets disaster. But always Christ's love is backed by his power and is, therefore, a victorious love.

(ii) He is the Christ of generosity. He bestows on us all things necessary for true life and true religion. The word Peter uses for religion is eusebeia ( G2150) , the characteristic meaning of which is practical religion. Peter is saying that Jesus Christ tells us what life is and then enables us to live it as it ought to be lived. He gives us a religion which is not withdrawal from life but triumphant involvement in it.

(iii) He is the Christ of the precious and great promises. That does not so much mean that he brings us the great and precious promises as that in him these promises come true. Paul put the same thing in a different way when he said that all the promises of God are Yes and Amen in Christ ( 2 Corinthians 1:20). That is to say Christ says, "Yes. So let it be," to these promises; he confirms and guarantees them. It has been put this way--once we know Jesus Christ, every time we meet a promise in Scripture which begins with the word "Whosoever," we can immediately say to ourselves, "That means me."

(iv) He is the Christ by whom we escape the world's corruption. Peter had to meet the antinomians, the people who used the grace of God as an excuse for sin. They declared that grace was wide enough to cover every sin; therefore, sin does not matter any more, the grace of Christ will win forgiveness for it. For any man to speak like that is simply to show that he wants to sin. But Jesus Christ is the person who can help us overcome the fascination of the world's lust and cleanse us by his presence and his power. So long as we live in this world sin will never completely lose its fascination for us; but in the presence of Christ we have our defence against that fascination.

(v) He is the Christ who makes us sharers in the divine nature. Here again Peter is using an expression which the pagan thinkers well knew. They spoke much about sharing in the divine nature. But there was this difference--they believed that man had a share in the divine nature by virtue of being man. All men had to do was to live in accordance with the divine nature already in them. The trouble about that is that life flatly contradicts it. On every side we see bitterness, hatred, lust, crime; on every side we see moral failure, helplessness and frustration. Christianity says that men are capable of becoming sharers in the divine nature. It realistically faces man's actuality but at the same time sets no limit to his potentiality. "I am come," said Jesus, "that they may have life, and have it abundantly" ( John 10:10). As one of the great early fathers said, "He became what we are to make us what he is." Man has it in him to share the nature of God--but only in Jesus Christ can that potentiality be realized.

EQUIPMENT FOR THE WAY ( 2 Peter 1:3-7 continued)

Peter says that we must bend all our energies to equip ourselves with a series of great qualities. The word he uses for to equip is epichoregein ( G2023) which he uses again in 2 Peter 1:11 when he speaks of us being richly gifted with the right of entry into the eternal kingdom.

This is one of the many Greek words which have a pictorial background. The verb epichoregein ( G2023) comes from the noun choregos ( G5524) , which literally means "the leader of a chorus." Perhaps the greatest gift that Greece, and especially Athens, gave to the world was the great works of men like Aeschylus, Sophocles and Euripides, which are still among its most cherished possessions. All these plays needed large choruses and were, therefore, very expensive to produce. In the great days of Athens there were public-spirited citizens who voluntarily took on the duty, at their own expense, of collecting, maintaining, training and equipping such choruses. It was at the great religious festivals that these plays were produced. For instance, at the city Dionysia there were produced three tragedies, five comedies and five dithyrambs. Men had to be round to provide the choruses for them all, a duty which could cost as much as 3,000 drachmae. The men who undertook these duties out of their own pocket and out of love for their city were called choregoi, and choregein ( G5524) was the verb used for undertaking such a duty. The word has a certain lavishness in it. It never means to equip in any cheese-paring and miserly way; it means lavishly to pour out everything that is necessary for a noble performance. Epichoregein ( G2023) went out into a larger world and it grew to mean not only to equip a chorus but to be responsible for any kind of equipment. It can mean to equip an army with all necessary provisions; it can mean to equip the soul with all the necessary virtues for life. But always at the back of it there is this idea of a lavish generosity in the equipment.

So Peter urges his people to equip their lives with every virtue; and that equipment must not be simply a necessary minimum, but lavish and generous. The very word is an incitement to be content with nothing less than the loveliest and the most splendid life.

But there is something else at the back of this. In 2 Peter 1:5-6 Peter goes on that we must, as the Revised Standard Version has it, add virtue to virtue, until the whole culminates in Christian love. Behind this is a Stoic idea. The Stoics insisted that in life there must continuously be what they called prokope ( G4297) , moral progress. Prokope can be used for the advance of an army towards its objective. In the Christian life there must be steady moral advance. Moffatt quotes a saying that, "the Christian life must not be an initial spasm followed by a chronic inertia." It is very apt to be just that; a moment of enthusiasm, when the wonder of Christianity is realized, and then a failure to work out the Christian life in continuous progress.

That brings us to still another basic idea here. Peter bids his people bend every energy to do this. That is to say, in the Christian life the supreme effort of man must cooperate with the grace of God. As Paul has it: "Work out your own salvation with fear and trembling; for God is at work in you, both to will and to work his good pleasure" ( Php_2:12-13 ). It is true that everything is of faith; but a faith which does not issue in life is not faith at all, as Paul would heartily have agreed. Faith is not only commitment to the promises of Christ; it is also commitment to his demands.

Bigg well points out that Aristotle, in the Nicomachean Ethics, says that there are three theories of the source of happiness. (i) It is something which can come by training, by learning and by the formation of right habits. (ii) It is a matter of divine allotment, the gift or God. (iii) It is all a matter of chance.

The truth is that, as the Christian sees it, happiness depends both on God's gift and on our effort. We do not earn salvation but at the same time we have to bend every energy towards the Christian objective of a lovely life. Bengel, in commenting on this passage, asks us to compare the Parable of the Ten Virgins, five of whom were wise and five of whom were foolish. He writes: "The flame is that which is imparted to us by God and from God without our own labour; but the oil is that which a man must pour into life by his own study and his own faithful effort, so that the flame may be fed and increased."

Faith does not exempt a man from works; the generosity of God does not absolve a man from effort. Life is at its noblest and its best when our effort cooperates with God's grace to produce the necessary loveliness.

(1) THE LADDER OF VIRTUES ( 2 Peter 1:3-7 continued)

Let us then look at the list of virtues which have to be added one to another. it is worth noting that in the ancient world such lists were common. It was a world in which books were not nearly so cheap and so readily available as they are today. Instruction, therefore, had for the most part to be carried in the pupil's head; and easily memorized lists were one of the commonest ways of inculcating instruction. One ingenious way of teaching the child the names of the virtues was by means of a game played with counters which could be won or lost, each of which bore the name of one of the virtues. Lists of virtues were common in the early Christian writings. Paul gives us the fruit of the Spirit--love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control ( Galatians 5:22-23). In the Pastoral Epistles the man of God is bidden to follow after righteousness, godliness, faith, love, steadfastness, gentleness ( 1 Timothy 6:11). In The Shepherd of Hermas (Visions 3.8.1-7), faith, self-control, simplicity, innocence and reverence, understanding and love are daughters one of another. In the Epistle of Barnabas (2) fear and endurance are the helpers of faith; patience and self-control are our allies; and when these are present a man can develop and possess wisdom, prudence, understanding and knowledge. Let us look one by one at the stages in the list which this letter gives us.

(i) It begins with faith (pistis, G4102) ; everything goes back to that. For Peter faith is the conviction that what Jesus Christ says is true and that we can commit ourselves to his promises and launch ourselves on his demands. It is the unquestioning certainty that the way to happiness and peace and strength on earth and in heaven is to accept him at his word.

(ii) To faith must be added what the Revised Standard Version calls virtue and we have called courage. The word is arete ( G703) ; it is very rare in the New Testament but it is the supreme Greek word for virtue in every sense of the term. It means excellence. It has two special directions in which its meaning moves. (a) Arete ( G703) is what we might call operative, or efficient excellence. To take two examples of its usage from widely differing spheres--it can be used of land which is fertile; and it can be used of the mighty deeds of the gods. Arete ( G703) is that virtue which makes a man a good citizen and friend; it is that virtue which makes him an expert in the technique of living well. (b) Arete ( G703) often means courage. Plutarch says that God is a hope of arete ( G703) , not an excuse for cowardice. In 2 Maccabees we read of how Eleazar died rather than be false to the laws of God and his fathers; and the story ends by saying that he left his death for an example of noble courage (arete, G703) and a memorial of virtue, not only to young men, but also to all the nation ( 2Ma_6:31 ).

In this passage it is not necessary to choose between these two meanings; they are both there. Faith must issue, not in the retirement of the cloister and the cell, but in a life effective in the service of God and man; and it must issue in the courage always to show whose it is and whom it serves.

(iii) To courage must be added knowledge. The word is gnosis ( G1108) . In ethical Greek language there are two words which have a similar meaning with a very significant difference. Sophia ( G4678) is wisdom, in the sense of "knowledge of things both human and divine, and of their causes." It is knowledge of first causes and of deep and ultimate things. Gnosis ( G1108) is practical knowledge; it is the ability to apply to particular situations the ultimate knowledge which sophia ( G4678) gives. Gnosis ( G1108) is that knowledge which enables a man to decide rightly and to act honourably and efficiently in the day to day circumstances of life. So, then, to faith must be added courage and effectiveness; to courage and effectiveness must be added the practical wisdom to deal with life.

(2) THE LADDER OF VIRTUES ( 2 Peter 1:3-7 continued)

(iv) To this practical knowledge must be added self-control, or self-mastery. The word is egkrateia ( G1466) , and it means literally the ability, to take a grip of oneself. This is a virtue of which the great Greeks spoke and wrote and thought much. In regard to a man and his passions Aristotle distinguishes four states in life. There is sophrosune ( G4997) , in which passion has been entirely subjugated to reason; we might call it perfect temperance. There is akolasia, which is the precise opposite; it is the state in which reason is entirely subjugated to passion--we might call it unbridled lust. In between these two states there is akrasia ( G192) , in which reason fights but passion prevails; we might call it incontinence. There is egkrateia ( G1466) , in which reason fights against passion and prevails; we call it self-control, or self-mastery.

Egkrateia ( G1466) is one of the great Christian virtues; and the place it holds is an example of the realism of the Christian ethic. That ethic does not contemplate a situation in which a man is emasculated of all passion; it envisages a situation in which his passions remain, but are under perfect control and so become his servants, not his tyrants.

(v) To this self-control must be added steadfastness. The word is hupomone ( G5281) . Chrysostom called hupomone ( G5281) "The Queen of the Virtues." In the King James Version it is usually translated patience; but patience is too passive a word. Hupomone ( G5281) , has always a background or courage. Cicero defines patientia, its Latin equivalent, as: "The voluntary and daily suffering of hard and difficult things, for the sake of honour and usefulness." Didymus of Alexandria writes on the temper of Job: "It is not that the righteous man must be without feeling, although he must patiently bear the things which afflict him; but it is true virtue when a man deeply feels the things he toils against, but nevertheless despises sorrows for the sake of God." Hupomone ( G5281) does not simply accept and endure; there is always a forward look in it. It is said of Jesus, by the writer to the Hebrews, that for the joy that was set before him, he endured the Cross, despising the shame ( Hebrews 12:2). That is hupomone ( G5281) , Christian steadfastness. It is the courageous acceptance of everything that life can do to us and the transmuting of even the worst event into another step on the upward way.

(vi) To this steadfastness must be added piety. The word is eusebeia ( G2150) and is quite untranslatable. Even piety is inadequate, carrying as it does a suggestion sometimes of something not altogether attractive. The great characteristic of eusebeia ( G2150) is that it looks in two directions. The man who has eusebeia ( G2150) always correctly worships God and gives him his due; but he always correctly serves his fellow-men and gives them their due. The man who is eusebes ( G2152) (the corresponding adjective) is in a right relationship both with God and his fellow-men. Eusebeia ( G2150) is piety but in its most practical aspect.

We may best see the meaning of this word by looking at the man whom the Greeks held to be its finest example. That man was Socrates whom Xenophon describes as follows: "He was so pious and devoutly religious that he would take no step apart from the will of heaven; so just and upright that he never did even a trifling injury to any living soul; so self-controlled, so temperate, that he never at any time chose the sweeter instead of the better; so sensible, so wise, and so prudent that in distinguishing the better from the worse he never erred" (Xenophon: Memorabilia 1.5.8--11).

In Latin the word is pietas; and Warde Fowler describes the Roman idea of the man who possesses that quality: "He is superior to the enticements of individual passion and of selfish ease; (pietas is) a sense of duty which never left a man, of duty first to the gods, then to father and to family, to son and to daughter, to his people and to his nation."

Eusebeia ( G2150) is the nearest Greek word for religion; and, when we begin to define it, we see the intensely practical character of the Christian religion. When a man becomes a Christian, he acknowledges a double duty, to God and to his fellow-men.

(vii) To this piety must be added brotherly affection. The word is philadelphia ( G5360) , which literally means love of the brethren. The point is this--there is a kind of religious devotion which separates a man from his fellow-men. The claims of his fellow-men become an intrusion on his prayers, his study of God's word and his meditation. The ordinary demands of human relationships become a nuisance. Epictetus, the great Stoic philosopher, never married. Half-jestingly he said that he was doing far more for the world by being an unfettered philosopher than if he had produced "two or three dirty-nosed children." "How can he who has to teach mankind run to get something in which to heat the water to give the baby his bath?" What Peter is saying is that there is something wrong with the religion which finds the claims of personal relationships a nuisance.

(viii) The ladder of Christian virtue must end in Christian love. Not even affection for the brethren is enough; the Christian must end with a love which is as wide as that love of God which causes his sun to rise on the just and on the unjust, and sends his rain on the evil and the good. The Christian must show to all men the love which God has shown to him.

ON THE WAY ( 2 Peter 1:8-11 )

1:8-11 For, if these things exist and increase within you, they will make you not ineffective and not unfruitful in your progress towards the knowledge of our Lord Jesus Christ. For whoever does not possess these things is blind, short-sighted, and has lapsed into forgetfulness that the sins of his old way of life have been cleansed away, So, brothers, be the more eager to confirm your calling and your choice. For, if you do practise these virtues, you will never slip, for you will be richly gifted with the right of entry into the eternal kingdom of our Lord Jesus Christ.

Peter strongly urges his people to keep climbing up this ladder of virtues which he has set before them. The more we know of any subject the more we are fit to know. It is always true that "to him that hath it shall be given." Progress is the way to more progress. Moffatt says of ourselves and Jesus Christ: "We learn him as we live with him and for him." As the hymn has it:

May every heart confess thy name,

And ever thee adore,

And, seeking thee, itself inflame

To seek thee more and more.

To keep climbing up the ladder of the virtues is to come ever nearer to knowing Jesus Christ; and the further we climb, the further we are able to climb.

On the other hand, if we refuse to make the effort of the upward climb, certain things happen. (a) We grow blind; we are left without the guiding light that the knowledge of Jesus Christ brings. As Peter sees it, to walk without Christ is to walk in the dark and not to be able to see the way. (b) We grow what Peter calls muopazon ( G3467) . This word can have either of two meanings. It can mean short-sighted. It is easy to become short-sighted in life, to see things only as they appear at the moment and to be unable to take the long view of things, to have our eyes so fixed upon earth that we never think of the things beyond. It can also mean blinking, shutting the eyes. Again, it is easy in life to shut our eyes to what we do not wish to see, and to walk, as it were, in blinkers. To walk without Christ is to be in danger of taking the short-sighted or the blinkered view of life.

Further, to fail to climb the ladder of virtue is to forget that the sins of the old way of life have been cleansed away. Peter is thinking of baptism. At that time baptism was adult baptism; it was a deliberate act of decision to leave the old way and to enter upon the new. The man who, after baptism, does not begin upon the upward climb has forgotten, or never realized, the meaning of the experience through which he has passed. For many of us the parallel to baptism in this sense is entry into the membership of the Christian Church. To make our commitment and then to remain exactly the same, is to fail to understand what church membership means, for our entry into it should be the beginning of a climb upon the upward way.

In view of all this, Peter urges his people to make every effort to confirm their calling by God. Here is a most significant demand. In one way all is of God; it is God's call which gives us entry into the fellowship of his people; without his grace and his mercy we could do nothing and could expect nothing. But that does not absolve us from every possible effort.

Let us take an analogy, which, although not perfect, may help us to understand. Suppose a man who is wealthy and kind picks out a poor lad, who would never otherwise have had the chance, and offers him the privilege of a university education. The benefactor is giving the lad something which he could never have achieved for himself; but the lad cannot make use of that privilege unless he is prepared to work, and the harder he works the more he will enter into the privilege offered to him. The gracious free offer and the personal hard work have to combine before the privilege becomes fully effective.

It is so with us and God. God has called us in his free mercy and his unmerited grace; but at the same time we have to bend every effort to toil upwards and onwards on the way.

If we follow this upward way, Peter says, we shall in the end be richly gifted with the right of entry into his eternal kingdom; and we shall not slip upon the way. By this Peter does not mean that we will never sin. The picture in his mind is of a march and he means that we will never fall out upon the march and be left behind. If we set out upon this upward and onward way, the effort will be great but God's help will also be great; and in spite of all the toil, he will enable us to keep going until we reach our journey's end.

THE PASTOR'S CARE ( 2 Peter 1:12-15 )

1:12-15 It is for this reason that I intend constantly to remind you of these things, although you already know them, and although you are already firmly established in the truth which you possess. I think it is right, so long as I am in this tent, to rouse you by reminding you, for I know that the time to put off my tent is coming soon, as indeed our Lord Jesus Christ has told me. Yes, and I will make it my endeavour to see to it that after my departure you will constantly remember these things.

Here speaks the pastor's care. In this passage Peter shows us two things about preaching and teaching. First, preaching is very often reminding a man of what he already knows. It is the bringing back to his memory that truth which he has forgotten, or at which he refuses to look, or whose meaning he has not fully appreciated. Second, Peter is going to go on to uncompromising rebuke and warning, but he begins with something very like a compliment. He says that his people already possess the truth and are firmly established in it. Always a preacher, a teacher or a parent will achieve more by encouragement than by scolding. We do more to reform people and to keep them safe by, as it were, putting them on their honour than by flaying them with invective. Peter was wise enough to know that the first essential to make men listen is to show that we believe in them.

Peter looks forward to his early death. He talks of his body as his tent, as Paul does ( 2 Corinthians 5:4). This was a favourite picture with the early Christian writers. The Epistle to Diognetus says, "The immortal soul dwells in a mortal tent." The picture comes from the journeyings of the patriarchs in the Old Testament. They had no abiding residence but lived in tents because they were on the way to the Promised Land. The Christian knows well that his life in this world is not a permanent residence but a journey towards the world beyond. We get the same idea in 2 Peter 1:15. There Peter speaks of his approaching death as his exodos, his departure. Exodos is, of course, the word which is used for the departure of the children of Israel from Egypt, and their setting out to the Promised Land. Peter sees death, not as the end but as the going out into the Promised Land of God.

Peter says that Jesus Christ has told him that for him the end will soon be coming. This may be a reference to the prophecy in John 21:18-19, when Jesus foretells that there will come a day when Peter also will be stretched out upon a cross. That time is about to come.

Peter says that he will take steps to see that what he has got to say to them will be held before their memory even when he is gone from this earth. That may well be a reference to the Gospel according to St. Mark. The consistent tradition is that it is the preaching material of Peter. lrenaeus says that, after the death of Peter and Paul, Mark, who had been his disciple and interpreter, handed on in writing the things which it had been Peter's custom to preach. Papias, who lived towards the end of the second century and collected many traditions about the early days of the Church, hands down the same tradition about Mark's gospel: "Mark, who was Peter's interpreter, wrote down accurately, though not in order, all that he recollected of what Christ had said or done. For he was not a bearer of the Lord, or a follower of his; he followed Peter, as I have said, at a later date and Peter adapted his instruction to practical needs, without any attempt to give the Lord's words systematically. So that Mark was not wrong in writing down some things in this way from memory, for his one concern was neither to omit nor to falsify anything that he had heard." It may well be that the reference here means that Peter's teaching was made still available to his people in Mark's Gospel after his death.

In any event, the pastor's aim was to bring to his people God's truth while he was still alive and to take steps to keep it in their memories after he was dead. He wrote, not to preserve his own name, but the name of Jesus Christ.

THE MESSAGE AND THE RIGHT TO GIVE IT ( 2 Peter 1:16-18 )

1:16-18 For it was not cleverly invented fables that we followed when we made known to you the power and the coming of our Lord Jesus Christ; it was because we were made eye-witnesses of his majesty. This happened to us on that occasion when he received honour and glory from God the Father, when this voice was borne to him by the majestic glory--"This is my Son, the Beloved, in whom I am well pleased." It was this voice that we heard, borne from heaven, when we were with him in the sacred mountain.

Peter comes to the message which it was his great aim to bring to his people, concerning "the power and the coming of our Lord Jesus Christ." As we shall see quite clearly as we go on, the great aim of this letter is to recall men to certainty in regard to the Second Coming of Jesus Christ. The heretics whom Peter is attacking no longer believed in it; it was so long delayed that people had begun to think it would never happen at all.

Such, then, was Peter's message. Having stated it, he goes on to speak of his right to state it; and does something which is, at least at first sight, surprising. His right to speak is that he was with, Jesus on the Mount of Transfiguration and that there he saw the glory and the honour which were given to him and heard the voice of God speak to him. That is to say, Peter uses the transfiguration story, not as a foretaste of the Resurrection of Jesus, as it is commonly regarded, but as a foretaste of the triumphant glory of the Second Coming. The transfiguration story is told in Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36. Was Peter right in seeing in it a foretaste of the Second Coming rather than a prefiguring of the Resurrection?

There is one particularly significant thing about the transfiguration story. In all three gospels, it immediately follows the prophecy of Jesus which said that there were some standing there who would not pass from the world until they had seen the Son of Man coming in his kingdom (Matt 16:29; Mark 9:1; Luke 9:27). That would certainly seem to indicate that the transfiguration and the Second Coming were in some way linked together.

Whatever we may say, this much is certain, that Peter's great aim in this letter is to recall his people to a living belief in tile Second Coming of Christ and he bases his right to do so on what he saw on the Mount of Transfiguration.

In 2 Peter 1:16 there is a very interesting word. Peter says, "We were made eye-witnesses of his majesty." The word he uses for eye-witness is epoptes ( G2030) . In the Greek usage of Peter's day this was a technical word. We have already spoken about the Mystery Religions. They were all of the nature of passion plays, in which the story of a god who lived, suffered, died, and rose again was played out. It was only after a long course of instruction and preparation that the worshipper was finally allowed to be present at the passion play, and to be offered the experience of becoming one with the dying and rising God. When he reached this stage, he was an initiate and the technical word to describe him was epoptes ( G2030) ; he was a privileged eye-witness of the experiences of God. So Peter says that the Christian is an eye-witness of the sufferings of Christ. With the eye of faith he sees the Cross; in the experience of faith he dies with Christ to sin and rises to righteousness. His faith has made him one with Jesus Christ in his death and in his risen life and power.

THE WORDS OF THE PROPHETS ( 2 Peter 1:19-21 )

1:19-21 So this mikes the word of the prophets still more certain for us; and you will do well to pay attention to it, as it shines like a lamp in a dingy place, until the day dawns and the Morning Star rises within your hearts. For you must first and foremost realize that no prophecy in Scripture permits of private interpretation; for no prophecy was ever borne to us by the will of man, but men spoke from God, when they were carried away by the Holy Spirit.

This is a particularly difficult passage, because in both halves of it the Greek can mean quite different things. We look at these different possibilities and in each case we take the less probable first.

(i) The first sentence can well mean: "In prophecy we have an even surer guarantee, that is, of the Second Coming." If Peter did say this, he means that the words of the prophets are an even surer guarantee of the reality of the Second Coming than his own experience on the Mount of Transfiguration.

However unlikely it may seem, it is by no means impossible that he did say just that. When he was writing there was a tremendous interest in the words of prophecy whose fulfilment in Christianity was seen to prove its truth. We get case after case of people converted in the days of the early church by reading the Old Testament books and seeing their prophecies fulfilled in Jesus. It would be quite in line with that to declare that the strongest argument for the Second Coming is that the prophets foretold it.

(ii) But we think that the second possibility is to be preferred: "What we saw on the Mount of Transfiguration makes it even more certain that what is foretold in the prophets about the Second Coming must be true."

However we take it, the meaning is that the glory of Jesus on the mountain top and the visions of the prophets combine to make it certain that the Second Coming is a living reality which all men must expect and for which all men must prepare.

There is also a double possibility about the second part of this passage. "No prophecy of the Scripture," as the Revised Standard Version has it, "is a matter of one's own interpretation."

(i) Many of the early scholars took this to mean: "When any of the prophets interpreted any situation in history or told how history was going to unfold itself, they were not expressing a private opinion of their own; they were passing on a revelation which God had given them." This is a perfectly possible meaning. In the Old Testament the mark of a false prophet was that he was speaking of himself, as it were, privately, and not saying what God had told him to say. Jeremiah condemns the false prophets: "They speak visions of their own minds, not from the mouth of the Lord" ( Jeremiah 23:16). Ezekiel says, "Woe to the foolish prophets who follow their own spirit, and have seen nothing" ( Ezekiel 13:3). Hippolytus describes the way in which the words of the true prophets came: "They did not speak of their own power, nor did they proclaim what they themselves wished, but first they were given right wisdom by the word, and were then instructed by visions."

On this view the passage means that, when the prophets spoke, it was no private opinion they were giving; it was a revelation from God and, therefore, their words must be carefully heeded.

(ii) The second way to take this passage is as referring to our interpretation of the prophets. A situation was confronting Peter in which the heretics and the evil men were interpreting the prophets to suit themselves. On this view, which we support, Peter is saying: "No man can go to Scripture and interpret it as it suits himself."

This is of first-rate practical importance. Peter is saying that no man has the right to interpret Scripture, to use his own word, privately. How then must it be interpreted? To answer that question we must ask another. How did the prophets receive their message? They received it from the Spirit. It was sometimes even said that the Spirit of God used the prophets as a writer uses a pen or as a musician uses a musical instrument. In any event the Spirit gave the prophet his message. The obvious conclusion is that it is only through the help of that same Spirit that the prophetic message can be understood. As Paul had already said, spiritual things are spiritually discerned ( 1 Corinthians 2:14-15). As the Jews viewed the Holy Spirit, he has two functions--he brings God's truth to men and he enables men to understand that truth when it is brought. So, then, Scripture is not to be interpreted by private cleverness or private prejudice; it is to be interpreted by the help of the Holy Spirit by whom it was first given.

Practically that means two things.

(a) Throughout all the ages the Spirit has been working in devoted scholars who under the guidance of God have opened the Scriptures to men. If, then, we wish to interpret Scripture, we must never arrogantly insist that our own interpretation must be correct; we must humbly go to the works of the scholars to learn what they have to teach us because of what the Spirit taught them.

(b) There is more than that. The one place in which the Spirit specially resides and is specially operative is the Church; and, therefore, Scripture must be interpreted in the light of the teaching, the belief and the tradition of the Church. God is our Father in the faith, but the Church is our mother in the faith. If a man finds that his interpretation of Scripture is at variance with the teaching of the Church, he must humbly examine himself and ask whether his guide has not been his own private wishes rather than the Holy Spirit.

It is Peter's insistence that Scripture does not consist of any man's private opinions but is the revelation of God to men through his Spirit; and that, therefore, its interpretation must not depend on any man's private opinions but must ever be guided by that same Spirit who is still specially operative within the Church.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Book Comment:

Good Resource: Raymond Kelcy in the Living Word Commentary series, by Sweet Publishers.

- - - Walking Thru the Bible - - -

parWalking Thru The Bible

2 PETER

(cf. also JUDE)

The Writer: The apostle Simon Peter is the author of this letter (2 Peter 1:1). The internal evidence for his authorship include:

    1.    The writer was present at the transfiguration of Christ (2 Peter 1:16-18)

    2.    Jesus had told him something of his death (2 Peter 1:12-14; cf. John 21:18-19, John 13:36)

    3.    He associated himself with the other apostles (2 Peter 3:2)

    4.    He asserts that this is his second epistle (2 Peter 3:1)

    Probably no character other than Jesus himself is better known to New Testament readers than Peter. He, his brother Andrew, James, and John were partners in a fishing business; Jesus called them to be "fishers of men" (Luke 5:9-11). When the Lord chose twelve apostles, these four men were in that select group, and in all four lists of the apostles, Peter’s name comes first (Matthew 10:2-4).

    Although his name means "a rock" he was sometimes more like shifting sand in his early career (Matthew 14:28-31; Matthew 16:21-23; Matthew 26:69-75). After the establishment of the church he was known as one of the "pillars" of the church at Jerusalem (Galatians 2:9).

Time: Peter thought that his death was near when he wrote the letter (cf. 2 Peter 1:12-14). If that is so we should date the epistle about AD 66-67. At this time there is great hostility between the Jews and the Romans and war is building between the Jews and the Gentiles in Palestine and Christians (especially Jewish Christians) are being persecuted mercilessly by Nero.

    Paul may have been put to death already in Rome about the time of Peter’s writing and Peter is shortly to be put to death there also by Nero. This letter is about AD 67 just shortly before Peter’s place and the likely place of its origin is Rome.

The Readers: No specific church or location of churches are named in the letter and so it is generally regarded as a "catholic" or "universal" epistle. However, chapter 2 Peter 3:1 mentions that this is his second letter to them. If the reference is to I Peter then the recipients would be the churches of Asia-Minor and the date would be subsequent to Peter’s other letter to them. The first letter is address to Christians scattered among the Roman provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Peter 1:1).

    He mentions that Paul had also written to them. His reference to Paul is in glowing terms which assures us that any riff between Peter and Paul exists only in the minds of the critics. True, Paul had once rebuked Peter openly, but Peter is not one to hold resentment, especially when he has been wrong. In fact, he speaks of Paul’s writing and puts it into the classification of "scripture."

Style of Second Peter:    While this is Peter’s second epistle we notice that the style of 2 Peter is quite different than that of his first epistle. This is explained on the basis that the subject matter and the purpose of this second letter is vastly different than the first. The same man might write a love note to his wife one minute and then write a memo to his boss and we would expect the styles and contents of those to be quite different.

    In 2 Peter the emotional factor is different. In his first letter Peter wrote to comfort and strengthen a persecuted church while in this letter he is bent on warning those churches of false teachers which can be more disastrous than persecution.

    The similarities between 2 Peter and the book of Jude are very obvious. The two epistles apparently were not widely separated in time. They are both writing about the same problem facing Christians at the same time and that would account for much similarly. But yet the books are still so parallel that it may well be that one of them is familiar with the other’s writing and is making reference to it in his own letter. If that is the case, our question is, which one wrote first? It is very difficult to tell but there are certain points which tend to favor the priority of 2 Peter over Jude.

Example: Peter’s principal statement relative to the false teachers is in the future tense, 2 Peter 2:1-3, while Jude refers to them as having already come. Jude admonishes his readers to remember what the apostles had said concerning the coming "scoffers." The only time the identical word "scoffers" appear is in 2 Peter 3:3.

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Date: c. AD 66 - 67

Key Word: "know" and cognatives = 16 times. (ch. 1, 9 times).

Peter / Jude relationship: 2Peter speaks of the false teachers as coming 2 Peter 2:1, whereas Jude speaks of them as present.

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Verse Comment:

Faith -- without the article, thus "trust".

Us -- Jewish Christians, or the apostles.

God -- Christ is God and Savior, vs. 2 Peter 1:1 ; He is Lord, 2 Peter 1:2 ; God is His Father 2 Peter 1:17. cf. Titus 2:13.

Gill's Exposition of the Whole Bible

Simon Peter, a servant, and an apostle of Jesus Christ,.... The writer of this epistle is described first by his names, Simon Peter; the first of these was the name by which he was called from his infancy by his parents, and by which he was known when Christ called him to be a disciple and follower of him, and is the same with Simeon; and so it is read in most copies; see Acts 15:14 a name common with the Jews; the latter is what was given him by Christ at his conversion, John 1:4, and answers to Cephas in the Syriac language; and both signify a rock or stone, because he was built upon Christ, the rock and foundation, and chief corner stone, and with a view to his future solidity, firmness, and constancy: and he is next described by his character as a servant, not of sin, nor Satan, nor man, but Jesus Christ, whose servant he was, not only by creation, but by redemption and grace; and not merely a servant of his, in common with other believers, but in a ministerial way, as a preacher of the Gospel, which this phrase sometimes designs. The use of it shows the apostle's humility, his sense of obligation to Christ, and acknowledgment of him as his Lord, and that he esteemed it an honour to stand in such a relation to him: but to distinguish him from a common servant of Christ, and an ordinary minister of the word, it is added, "an apostle of Jesus Christ": one that was immediately sent by Christ, had his commission and doctrine directly from him, and a power of working miracles, in confirmation of his mission and ministry being divine, and an authority at large to go everywhere and preach the Gospel, plant churches, and put them in due order, and place proper persons over them. This is said to give weight and authority to his epistle: and further, in this inscription of the epistle, the persons are described to whom it is written, as follows,

to them that have obtained like precious faith with us; they were believers in Christ, who had a faith of the right kind; not a faith of doing miracles, which was not common to all, nor was it saving; nor an historical faith, or a mere assent to truths, nor a temporary one, or a bare profession of faith; but that faith which is the faith of God's elect, the gift of his grace, and the operation of his power; which sees the Son, goes to him, ventures on him, trusts in him, lives upon him, and works by love to him. This is said to be "precious", as it is in its own nature, being a rich and enriching grace, of more worth and value than gold that perisheth, or than thousands of gold and silver; it is not to be equalled by, nor purchased with the riches of the whole world; it is precious in its object, it being conversant with the precious person, precious blood, and precious righteousness and sacrifice of Christ, and is that grace which makes Christ, and all that is his, precious to souls; it is precious in its acts and usefulness; it is that grace by which men go to God and Christ, receive from them, and give all glory to them, and without which it is not possible to please God: to which add the durableness of it; it is an abiding grace, and will never fail, when the most precious things in nature do: and it is "like precious" with that the apostles had; for there is but one faith, and which is called a common faith, even common to all the elect; and which is the same in all, not as to degrees, for in some it is strong, and in others weak; or as to the actings of it, which are not in all alike, nor in the same persons at all times; in some it is only a seeing of the Son, his glory, fulness, and suitableness, and longing for views of an interest in him; in others a reliance on him, and trusting in him; and in others a holy confidence, and full assurance of being his: but then it is alike with respect to its nature, as it is the substance of things hoped for, and the evidence of things not seen; and as it works by love to Christ and his people; it springs from the same cause, the love and favour of God, and has the same object, Jesus Christ, and is followed with the salvation; for though it is but as a grain of mustard seed, yet, being genuine, the person that has it shall certainly be saved: wherefore, for the comfort and encouragement of these scattered believers, the apostle assures them, that their faith was the same as their brethren that dwelt at Jerusalem and in Judea, who believed in Christ, and even with them that were the apostles of Christ; and this he says they had obtained, not by their own merits or industry, but by the grace of God; for faith is not of a man's self, it is the gift of God, and the produce of his grace and power. Some have rendered it, "obtained by lot"; not by chance, but by the all wise, good, and powerful providence of God, ordering, directing, assigning, and giving this grace unto them. And which came to them

through the righteousness of God, and our Saviour Jesus Christ; or "of our God, and Saviour Jesus Christ", as the Vulgate Latin and Ethiopic versions read; that is, of Christ Jesus, who is our God and Saviour: so that here is a testimony of the deity of Christ, as well as of his character as a Saviour, who is an able and a willing one, a full, complete, suitable, and only Saviour: and the reason why he is so is because he is truly and properly "God"; and why he is so to us, because he is "our" God: wherefore by "righteousness" here, cannot be meant the goodness and mercy of God, as some think, though faith undoubtedly comes through that; nor the faithfulness of God making good his purpose and promise of giving faith to his elect, as others think: but the righteousness of Christ, which is not the righteousness of a creature, but of God; that is wrought out by one that is God, as well as man, and so answerable to all the purposes for which it is brought in. Now faith comes "in", or "with" this righteousness, as the phrase may be rendered; when the Spirit of God reveals and brings near this righteousness to a poor sensible sinner, he at the same time works faith in him to look to it, lay hold upon it, and plead it as his justifying righteousness with God: or it comes "through" it; hence it appears that faith and righteousness are two distinct things; and that faith is not a man's righteousness before God, for it comes to him through it; as also that righteousness is before faith, or otherwise faith could not come by it; and, moreover, is the cause and reason of it; faith has no causal influence upon righteousness, but righteousness has upon faith: the reason why a man has a justifying righteousness is not because he has faith; but the reason why he has faith given him is because he has a justifying righteousness provided for him, and imputed to him.

Henry's Complete Commentary on the Bible

      1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:   2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,   3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:   4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

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

      I. We have here a description of the person who wrote the epistle, by the name of Simon, as well as Peter, and by the title of servant, as well as that of apostle. Peter, being in both epistles, seems to be the name most frequently used, and with which he may be thought to be best pleased, it being given him by our Lord, upon his confessing Jesus to be Christ the Son of the living God, and the very name signifying and sealing that truth to be the fundamental article, the rock on which all must build; but the name Simon, though omitted in the former epistle, is mentioned in this, lest the total omission of that name, which was given him when he was circumcised, should make the Jewish believers, who were all zealous of the law, to become jealous of the apostle, as if he disclaimed and despised circumcision. He here styles himself a servant (as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as David does, Psalms 116:16. The service of Christ is the way to the highest honour, John 12:26. Christ himself is King of kings, and Lord of lords; and he makes all his servants kings and priests unto God,Revelation 1:6. How great an honour is it to be the servants of this Master! This is what we cannot, without sin, be ashamed of. To triumph in being Christ's servant is very proper for those who are engaging others to enter into or abide in the service of Christ.

      II. We have an account of the people to whom the epistle is written. They are described in the former epistle as elect according to the foreknowledge of God the Father, and here as having obtained precious faith in our Lord Jesus Christ; for the faith here mentioned is vastly different from the false faith of the heretic, and the feigned faith of the hypocrite, and the fruitless faith of the formal professor, how orthodox soever he is. It is the faith of God's elect (Titus 1:1), wrought by the Spirit of God in effectual calling. Observe, 1. True saving faith is a precious grace, and that not only as it is very uncommon, very scarce, even in the visible church, a very small number of true believers among a great multitude of visible professors (Matthew 22:14), but true faith is very excellent and of very great use and advantage to those who have it. The just lives by faith, a truly divine spiritual life; faith procures all the necessary supports and comforts of this excellent life; faith goes to Christ, and buys the wine and milk (Isaiah 55:1) which are the proper nourishment of the new creature; faith buys and brings home the tried gold, the heavenly treasure that enriches; faith takes and puts on the white raiment, the royal robes that clothe and adorn, Revelation 3:18. Observe, 2. Faith is alike precious in the private Christian and in the apostle; it produces the same precious effects in the one and in the other. Faith unites the weak believer to Christ as really as it does the strong one, and purifies the heart of one as truly as of another; and every sincere believer is by his faith justified in the sight of God, and that from all sins, Acts 13:39. Faith, in whomsoever it exists, takes hold of the same precious Saviour, and applies the same precious promises. 3. This precious faith is obtained of God. Faith is the gift of God, wrought by the Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith, as well as our obtaining it, is through the righteousness of Christ. The satisfactory meritorious righteousness and obedience of Christ gives faith all its value and preciousness: and the righteousness of such a person cannot but be of infinite value to those who by faith receive it. For, (1.) This Jesus Christ is God, yea, our God, as it is in the original. He is truly God, an infinite Being, who has wrought out this righteousness, and therefore it must be of infinite value. (2.) He is the Saviour of those that believe, and as such he yielded this meritorious obedience; and therefore it is of such great benefit and advantage to them, because, as surety and Saviour, he wrought out this righteousness in their stead.

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

      1. An account of the way and means whereby grace and peace are multiplied--it is through the knowledge of God and Jesus Christ; this acknowledging or believing in the only living and true God, and Jesus Christ whom he has sent, is the great improvement of spiritual life, or it could not be the way to life eternal, John 17:3.

      2. The ground of the apostle's faith in asking, and of the Christian's hope in expecting, the increase of grace. What we have already received should encourage us to ask for more; he who has begun the work of grace will perfect it. Observe, (1.) The fountain of all spiritual blessings is the divine power of Jesus Christ, who could not discharge all the office of Mediator, unless he was God as well as man. (2.) All things that have any relation to, and influence upon, the true spiritual life, the life and power of godliness, are from Jesus Christ; in him all fulness dwells, and it is from him that we receive, and grace for grace (John 1:16), even all that is necessary for the preserving, improving, and perfecting of grace and peace, which, according to some expositors, are called here in 2 Peter 1:3 godliness and life. (3.) Knowledge of God, and faith in him, are the channel whereby all spiritual supports and comforts are conveyed to us; but then we must own and acknowledge God as the author of our effectual calling, for so he is here described: Him that hath called us to glory and virtue. Observe here, The design of God in calling or converting men is to bring them to glory and virtue, that is, peace and grace, as some understand it; but many prefer the marginal rendering, by glory and virtue; and so we have effectual calling set forth as the work of the glory and virtue, or the glorious power, of God, which is described Ephesians 1:19. It is the glory of God's power to convert sinners; this is the power and glory of God which are seen and experienced in his sanctuary (Psalms 63:2); this power or virtue is to be extolled by all that are called out of darkness into marvellous light,1 Peter 2:9. (4.) In the 2 Peter 1:4 the apostle goes on to encourage their faith and hope in looking for an increase of grace and peace, because the same glory and virtue are employed and evidenced in giving the promises of the gospel that are exercised in our effectual calling. Observe, [1.] The good things which the promises make over are exceedingly great. Pardon of sin is one of the blessings here intended; how great this is all who know any thing of the power of God's anger will readily confess, and this is one of those promised favours in bestowing whereof the power of the Lord is great,Numbers 14:17. To pardon sins that are numerous and heinous (every one of which deserves God's wrath and curse, and that for ever) is a wonderful thing, and is so called, Psalms 119:18. [2.] The promised blessings of the gospel are very precious; as the great promise of the Old Testament was the Seed of the woman, the Messiah (Hebrews 11:39), so the great promise of the New Testament is the Holy Ghost (Luke 24:49), and how precious must the enlivening, enlightening, sanctifying Spirit be! [3.] Those who receive the promises of the gospel partake of the divine nature. They are renewed in the spirit of their mind, after the image of God, in knowledge, righteousness, and holiness; their hearts are set for God and his service; they have a divine temper and disposition of soul; though the law is the ministration of death, and the letter killeth, yet the gospel is the ministration of life, and the Spirit quickeneth those who are naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the divine nature are freed from the bondage of corruption. Those who are, by the Spirit of grace, renewed in the spirit of their mind, are translated into the liberty of the children of God; for it is the world in which corruption reigns. Those who are not of the Father, but of the world, are under the power of sin; the world lies in wickedness, 1 John 5:19. And the dominion that sin has in the men of the world is through lust; their desires are to it, and therefore it rules over them. The dominion that sin has over us is according to the delight we have in it.

Spurgeon's Verse Expositions of the Bible

Faith and Life

A Sermon

(No. 551)

Delivered on Sunday Morning, January 24th, 1864, by the

Rev. C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

"Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ; grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."-- 2 Peter 1:1-4

THE two most important things in our holy religion are faith and life. He who shall rightly understand these two words is not far from being a master in experimental theology. Faith and life! these are vital points to a Christian. They possess so intimate a connection with each other that they are by no means to be severed; God hath so joined them together, let no man seek to put them asunder. You shall never find true faith unattended by true godliness; on the other hand, you shall never discover a truly holy life which has not for its root and foundation a living faith upon the righteousness of our Lord Jesus Christ. Woe unto those who seek after the one without the other! There be some who cultivate faith and forget holiness; these may be very high in orthodoxy, but they shall be very deep in damnation, in that day when God shall condemn those who hold the truth in unrighteousness, and make the doctrine of Christ to pander to their lusts. There are others who have strained after holiness of life, but have denied the faith; these are comparable unto the Pharisees of old, of whom the Master said, they were "whitewashed sepulchres;" they were fair to look upon externally, but inwardly, because the living faith was not there, they were full of dead men's bones and all manner of uncleanness. Ye must have faith, for this is the foundation; ye must have holiness of life, for this is the superstructure. Of what avail is the mere foundation of a building to a man in the day of tempest? Can he hide himself among sunken stones and concrete? He wants a house to cover him, as well as a foundation upon which that house might have been built; even so we need the superstructure of spiritual life if we would have comfort in the day of doubt. But seek not a holy life without faith, for that would be to erect a house which can afford no permanent shelter, because it has no foundation on a rock--a house which must come down with a tremendous crash in the day when the rain descends, and the floods come, and the winds blow, and beat upon it. Let faith and life be put together, and, like the two abutments of an arch, they shall make your piety strong. Like the horses of Pharaoh's chariot, they pull together gloriously. Like light and heat streaming from the same sun, they are alike full of blessing. Like the two pillars of the temple, they are for glory and for beauty. They are two streams from the fountain of grace; two lamps lit with holy fire; two olive-trees watered by heavenly care; two stars carried in Jesus' hand. The Lord grant that we may have both of these to perfection, that his name may be praised.

Now, it will be clear to all, that in the four verses before us, our apostle has most excellently set forth the necessity of these two things--twice over he insists upon the faith, and twice over upon holiness of life. We will take the first occasion first.

I. Observe, in the first place, what he says concerning the character and the origin of faith, and then concerning the character and origin of spiritual life.

"Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." So far the faith. "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." These two verses, you see, concern the spiritual life which comes with the faith.

Let us begin where Peter begins, with the FAITH. You have here a description of true saving faith.

First, you have a description of its source. He says, "to them that have obtained like precious faith." See, then, my brethren, faith does not grow in man's heart by nature; it is a thing which is obtained. It is not a matter which springs up by a process of education, or by the example and excellent instruction of our parents; it is a thing which has to be obtained. Not imitation, but regeneration; not development, but conversion. All our good things come from without us, only evil can be educed from within us. Now, that which is obtained by us must be given to us; and well are we taught in Scripture that "faith is not of ourselves, it is the gift of God." Although faith is the act of man, yet it is the work of God. "With the heart man believeth unto righteousness;" but that heart must, first of all, have been renewed by divine grace before it ever can be capable of the act of saving faith. Faith, we say, is man's act, for we are commanded to "believe on the Lord Jesus Christ," and we shall be saved. At the same time, faith is God's gift, and wherever we find it, we may know that it did not come there from the force of nature, but from a work of divine grace. How this magnifies the grace of God, my brethren, and how low this casts human nature! Faith. Is it not one of the simplest things? Merely to depend upon the blood and righteousness of the Lord Jesus Christ, does it not seem one of the easiest of virtues? To be nothing, and to let him be everything--to be still, and to let him work for me, does not this seem to be the most elementary of all the Christian graces? Indeed, so it is; and yet, even to this first principle and rudiment, poor human nature is so fallen and so utterly undone, that it cannot attain unto! Brethren, the Lord must not only open the gates of heaven to us at last, but he must open the gates of our heart to faith at the first. It is not enough for us to know that he must make us perfect in every good work to do his will, but we must be taught that he must even give us a desire after Christ; and when this is given, he must enable us to give the grip of the hand of faith whereby Jesus Christ becomes our Saviour and Lord. Now, the question comes (and we will try and make the text of today, a text of examination all the way through) have we obtained this faith? Are we conscious that we have been operated upon by the Holy Spirit? Is there a vital principle in us which was not there originally? Do we know today the folly of carnal confidence? Have we a hope that we have been enabled through divine grace to cast away all our own righteousness and every dependence, and are we now, whether we sink or swim, resting entirely upon the person, the righteousness, the blood, the intercession, the precious merit of our Lord Jesus Christ? If not, we have cause enough to tremble; but if we have, the while the apostle writes, "Unto them that have obtained like precious faith," he writes to us, and across the interval of centuries his benediction comes as full and fresh as ever, "Grace and peace be multiplied unto you."

Peter having described the origin of this faith, proceeds to describe its object. The word "through" in our translation, might, quite as correctly, have been rendered "in"--"faith in the righteousness of our God and our Saviour Jesus Christ." True faith, then, is a faith in Jesus Christ, but it is a faith in Jesus Christ as divine. That man who believes in Jesus Christ as simply a prophet, as only a great teacher, has not the faith which will save him. Charity would make us hope for many Unitarians, but honesty compels us to condemn them without exception, so far as vital godliness is concerned. It matters not how intelligent may be their conversation, nor how charitable may be their manners, nor how patriotic may be their spirit, if they reject Jesus Christ as very God of very God, we believe they shall without doubt perish everlastingly. Our Lord uttered no dubious words when he said, "He that believeth not shall be damned," and we must not attempt to be more liberal than the Lord himself. Little allowance can I make for one who receives Jesus the prophet, and rejects him as God. It is an atrocious outrage upon common sense for a man to profess to be a believer in Christ at all, if he does not receive his divinity. I would undertake, at any time, to prove to a demonstration, that if Christ were not God, he was the grossest impostor who ever lived. One of two things, he was either divine or a villain. There is no stopping between the two. I cannot imagine a character more evil than that which would be borne by a man who should lead his followers to adore him as God, without ever putting in a word by way of caveat, to stop their idolatry; nay, who should have spoken in terms so ambiguous, that two thousand years after his death, there should be found millions of persons resting upon him as God. I say, if he were not God, the atrocity of his having palmed himself upon us, his disciples, as God, puts aside altogether from consideration any of the apparent virtues of his life. He was the grossest of all deceivers, if he was not "very God of very God." O beloved, you and I have found no difficulties here; when we have beheld the record of his miracles, when we have listened to the testimony of his divine Father, when we have heard the word of the inspired apostles, when we have felt the majesty of his own divine influence in our own hearts, we have graciously accepted him as "the Wonderful, the Counsellor, the mighty God, the everlasting Father;" and, as John bear witness of him and said, "The Word was in the beginning with God, and the Word was God," even so have we received him; so that at this day, he that was born of the virgin Mary, Jesus of Nazareth, the king of the Jews, is to us "God over all, blessed for ever."

"Jesus is worthy to receive

Honour and power divine:

And blessings more than we can give,

Be Lord for ever thine."

Now, beloved friends, have we heartily and joyfully received Jesus Christ as God? My hearer, if thou hast not, I pray thee seek of God the faith that saves, for thou hast it not as yet, nor art thou in the way to it. Who but a God could bear the weight of sin? Who but a God shall be the "same yesterday, to-day, and for ever?" Concerning whom but a God could it be said, "I am the Lord, I change not; therefore ye sons of Jacob are not consumed." We have to do with Christ, and we should be consumed if he changed; inasmuch, then, as he does not change, and we are not consumed, he must be divine, and our soul rolls the entire burden of its care and guilt upon the mighty shoulders of the everlasting God, who--

"Bears the earth's huge pillars up,

And spreads the heavens abroad."

Remark in further dwelling upon the text, that the apostle has put in another word beside "God", and that is, "of God and our Saviour." As if the glory of the Godhead might be too bright for us, he has attempered it by gentler words "our Saviour." Now, to trust Jesus Christ as divine, will save no man, unless there be added to this a resting in him as the great propitiatory sacrifice. Jesus Christ is our Saviour because he became a substitute for guilty man. He having taken upon himself the form of manhood by union with our nature, stood in the room, place, and stead of sinners. When the whole tempest of divine wrath was about to spend itself on man, he endured it all for his elect; when the great whip of the law must fall, he bared his own shoulders to the lash; when the cry was heard, "Awake, O sword!" it was against Christ the Shepherd, against the man who was the fellow to the eternal God. And because he thus suffered in the place and stead of man, he received power from on high to become the Saviour of man, and to bring many sons into glory, because he had been made perfect through suffering. Now, have we received Jesus Christ as our Saviour Happy art thou, if thou hast laid thy hand upon the head of him who was slain for sinners. Be glad, and rejoice in the Lord without ceasing, if today that blessed Redeemer who has ascended upon high has become thy Saviour, delivered thee from sin, passing by thy transgressions, and making thee to be accepted in the beloved. A Saviour is he to us when he delivers us from the curse, punishment, guilt and power of sin, "He shall save his people from their sins." O thou great God, be thou my Saviour, mighty to save.

But be pleased to notice the word "righteousness." It is a faith in the righteousness of our God and our Saviour. In these days, certain divines have tried to get rid of all idea of atonement; they have taught that faith in Jesus Christ would save men, apart from any faith in him as a sacrifice. Ah, brethren, it does not say, "faith in the teaching of God our Saviour;" I do not find here that it is written, "faith in the character of God our Saviour, as our exemplar." No, but "faith in the righteousness of God our Saviour." That righteousness, like a white robe, must be cast around us. I have not received Jesus Christ at all, but I am an adversary and an enemy to him, unless I have received him as Jehovah Tsidkenu, the Lord our righteousness. There is his perfect life; that life was a life for me; it contains all the virtues, in it there is no spot; it keeps the law of God, and makes it honourable; my faith takes that righteousness of Jesus Christ, and it is cast about me, and I am then so beauteously, nay, so perfectly arrayed, that even the eye of God can see neither spot nor blemish in me. Have we, then, today a faith in the righteousness of God our Saviour? For no faith but this can ever bring the soul into a condition of acceptance before the Most High. 'Why," saith one, "these are the very simplicities of the gospel." Beloved, I know they are, and, therefore, do we deal them out this morning, for, thanks be to God, it is the simplicities which lie at the foundation; and it is rather by simplicities than by mysteries that a Christian is to try himself and to see whether he be in the faith or no. Put the question, brethren, have we, then, this like precious faith in God and our Saviour Jesus Christ

Our apostle has not finished the description, without saying that it is "like precious faith." All faith is the same sort of faith. Our faith may not be like that of Peter, in degree, but if it be genuine, it is like it as to its nature, its origin, its objects, and its results. Here is a blessed equality. Speak of "liberty, equality, and fraternity," you shall only find these things carried out within the Church of Christ. There is indeed a blessed equality here, for the poorest little-faith who ever crept into heaven on its hands and knees, has a like precious faith with the mighty apostle Peter. I say, brethren, if the one be gold, so is the other; if the one can move mountains, so can the other; for remember, that the privileges of mountain-moving, and of plucking up the trees, and casting them into the sea, are not given to great faith, but "if ye have faith as a grain of mustard seed," it shall be done. Little faith has a royal descent and is as truly of divine birth as is the greatest and fullest assurance which ever made glad the heart of man, hence it ensures the same inheritance at the last, and the same safety by the way. It is "like precious faith."

He tells us too, that faith is "precious;" and is it not precious? for it deals with precious things, with precious promises, with precious blood, with a precious redemption, with all the preciousness of the person of our Lord and Saviour Jesus Christ. Well may that be a precious faith which supplies our greatest want, delivers us from our greatest danger, and admits us to the greatest glory. Well may that be called "precious faith," which is the symbol of our election, the evidence of our calling, the root of all our graces, the channel of communion, the weapon of prevalence, the shield of safety, the substance of hope, the evidence of eternity, the guerdon of immortality, and the passport of glory. O for more of this inestimably precious faith. Precious faith, indeed it is.

When the apostle, Simon Peter, writes "to them that have obtained like precious faith with us, through the righteousness of God, and our Saviour Jesus Christ," does he write to you does he write to me? If not, if we are not here addressed, remember that we can never expect to hear the voice which says, "Come ye blessed of my Father;" but we are today in such a condition, that dying as we now are, "Depart ye cursed" must be the thunder which shall roll in our ears, and drive us down to hell. So much, then, concerning faith.

Now we shall turn to notice with great brevity, the LIFE. "Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." Here we have, then, brethren, the fountain and source of our spiritual life. Just as faith is a boon which is to be obtained, so you will perceive that our spiritual life is a principle which is given. A thing which is given to us, too, by divine power--"according as his divine power hath given unto us all things that pertain unto life and godliness." To give life at all is the essential attribute of God. This is an attribute which he will not alienate; to save and to destroy belong unto the Sovereign of heaven. "He can create, and he destroy," is one of the profoundest notes in the ascription of our praise. Suppose a corpse before us. How great a pretender would he be who should boast that it was in his power to restore it to life. Certainly, it would be even a greater pretence if anyone should say that he could give to himself or to another the divine life, the spiritual life by which a man is made a Christian. My brethren, you who are partakers of the divine nature, know that by nature you were dead in trespasses and sins, and would have continued so until this day if there had not been an interposition of divine energy on your behalf. There you lay in the grave of your sin, rotten, corrupt. The voice of the minister called to you, but you did not hear. You were often bidden to come forth, but ye did not and could not come. But when the Lord said, "Lazarus, come forth," then Lazarus came forth; and when he said to you, "Live," then you lived also, and the spiritual life beat within you, with joy and peace through believing. This we ought never to forget, because, let us never fail to remember, that if our religion is a thing which sprang from ourselves, it is of the flesh, and must die. That which is born of the flesh in its best and most favourable moments, is flesh, and only that which is born of the Spirit is spirit. "Ye must be born again." If a man's religious life be only a refinement of his ordinary life, if it be only a high attainment of the natural existence, then is it not the spiritual life, and does not prepare him for the eternal life before the throne of God. No, we must have a supernatural spark of heavenly flame kindled within us. Just as nothing but the soul can quicken the body and make it live, so the Spirit alone can quicken the soul and make the soul live. We must have the third master-principle infused, or else we shall be but natural men, made after the image of the first Adam. We must have, I say, the new spirit, or else we shall not be like the second Adam, who was made a quickening spirit. Only of the Christian can we say that he is spirit, soul, and body; the ungodly man has only soul and body, and as to spiritual existence, he is as dead as the body would be if there were no soul. Now the implantation of this new principle, called the spirit, is a work of divine power. Divine power! What stupendous issues are grasped in that term, divine power! It was this which digged the deep foundations of the earth and sea! Divine power, it is this which guides the marches of the stars of heaven! Divine power! it is this which holds up the pillars of the universe, and which one day shall shake them, and hurry all things back to their native nothingness. Yet the selfsame power which is required to create a world and to sustain it, is required to make man a Christian, and unless that power be put forth, the spiritual life is not in any one of us.

You will perceive, dear friends, that the apostle Peter wished to see this divine life in a healthy and vigorous state, and therefore he prays that grace and peace may be multiplied. Divine power is the foundation of this life; grace is the food it feeds upon, and peace is the element in which it lives most healthily. Give a Christian much grace, and his spiritual life will be like the life of a man who is well clothed and nurtured; keep the spiritual life without abundant grace, and it becomes lean, faint, and ready to die; and though die it cannot, yet will it seem as though it gave up the ghost, unless fresh grace be bestowed. Peace, I say, is the element in which it flourishes most. Let a Christian be much disturbed in mind, let earthly cares get into his soul, let him have doubts and fears as to his eternal safety, let him lose a sense of reconciliation to God, let his adoption be but dimly before his eyes, and you will not see much of the divine life within him. But oh! if God shall smile upon the life within you, and you get much grace from God, and your soul dwells much in the balmy air of heavenly peace, then shall you be strong to exercise yourself unto godliness, and your whole life shall adorn the doctrine of God your Saviour.

Observe, again, that in describing this life, he speaks of it as one which was conferred upon us by our being called. He says, "We were called unto glory and virtue." I find translators differ here. Many of them think the word should be "By"--"We are called by the glory and virtue of God"--that is, there is a manifestation of all the glorious attributes of God, and of all the efficacious virtue and energy of his power in the calling of every Christian. Simon Peter himself was at his fishing and in his boat, but Jesus said to him, "Follow me;" and at once he followed Christ. He says there was in that calling, the divine glory and virtue; and, doubtless, when you and I shall get to heaven, and see things as they are, we shall discover in our effectual calling of God to grace, a glory as great as in the creation of worlds, and a virtue as great as in the healing of the sick, when virtue went from the garments of a Saviour. Now, can we say today, that we have a life within us which is the result of divine power, and have we, upon searching ourselves, reason to believe, dear friends, that there is that within us which distinguishes us from other men, because we have been called out by mankind by the glory and energy of the divine power? I am afraid some of us must say "Nay." Then the Lord in his mercy yet bring us into the number of his people. But if we can, however, tremblingly say, "Yes, I trust there is something of the life in me;" then as Peter did so, do I wish for you that benediction, "Grace and peace be multiplied unto you through the knowledge of our Lord and Saviour Jesus Christ." O brethren, whatever men may say against the faith of God, there is nothing in the world which creates virtue like true faith. Wherever true faith enters, though it be into the heart of a harlot or of a thief, what a change it makes! See her there; she has polluted herself many times; she has gone far into sin. Mary has been a sinner; she hears the preaching of the Saviour; standing in the crowd she listens to him one day as he preaches concerning the prodigal, and how the loving father pressed him to his bosom; she comes to Jesus and she finds forgiveness. Is she a harlot any longer? Nay, there she is, washing his feet with her tears, and wiping them with the hairs of her head. The woman who was a sinner, hates her evil ways and loves her gracious Lord. We may say of her, "But she is washed, but she is sanctified, but she is saved." Take Saul of Tarsus. Foaming with blood, breathing out threatenings, he is going to Damascus to drag the saints of God to prison. On the road he is struck down; by divine mercy he is led to put his trust in Jesus. Is he a persecutor any longer? See that earnest apostle beaten with rods--shipwrecked--in labours more abundant than all the rest of them--counting not his life dear unto him, that he may win Christ and be found in him. Saul of Tarsus becomes a majestic proof of what the grace of God can do. See Zaccheus, the grasping publican, distributing his wealth, the Ephesians burning their magical books, the jailer washing the apostle's stripes. Take the case of many now present. Let memory refresh itself this morning, with the recollection of the change which has been wrought in you. We have nothing to boast of; God forbid that we should glory, save in the cross of Christ, but yet some of us are wonderful instances of renewing grace. We were unclean, our mouths could utter blasphemy; our temper was hot and terrible; our hands were unrighteous; we were altogether as an unclean thing, but how changed now! Again, I say, we boast of nothing which we now are, for by the grace of God we are what we are, yet the change is something to be wondered at. Has divine grace wrought this change in you? Be not weary with my reiteration of this question. Let me put it again to you till I get an answer; nay, till I force you to an answer: Have you this precious faith? Can you not answer the question? Then, have you not that divine life, that life which is given by divine calling? If you have the one, you have the other; and if you have not both, you have neither; for where there is the one, the other must come, and where the one has come, the other has been there.

II. I have thus fully but feebly brought the subject before you, allow me to remind you that another verse remains which handles the same topics. In the fourth verse, he deals with the privileges of faith, and also with the privileges of the spiritual life.

Notice the PRIVILEGE OF FAITH first. "Whereby are given unto us exceeding great and precious promises"--here is the faith, "That by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." Here is the life resulting from the faith. Now, the privileges of faith first. The privileges of faith are, that we have given to us "Exceeding great and precious promises." "Great and precious"--two words which do not often come together. Many things are great which are not precious, such as great rocks, which are of little value; on the other hand, many things are precious which are not great--such as diamonds and other jewels, which cannot be very great if they be very precious. But here we have promises which are so great, that they are not less than infinite, and so precious, that they are not less than divine. I shall not attempt to speak about their greatness or their preciousness, but just give a catalogue of them, and leave you to guess at both. We have some of them which are like birds in the hands--we have them already; other promises are like birds in the bush, only that they are just as valuable and as sure as those which are in the hand.

Note here, then, we have received by precious faith the promise and pardon. Hark thee, my soul, all thy sins are forgiven thee. He who hath faith in Christ hath no sin to curse him, his sins are washed away, they have ceased to be; they have been carried on the scape-goat's head into the wilderness; they are drowned in the Red Sea; they are blotted out; they are thrown behind God's back; they are cast into the depths of the sea. Here is a promise of perfect pardon. Is not this great and precious?--as great as your sins are; and if your sins demanded a costly ransom, this precious promise is as great as the demand.

Then comes the righteousness of Christ: you are not only pardoned, that is, washed and made clean, but you are dressed, robed in garments such as no man could ever weave. The vesture is divine. Jehovah himself has wrought out your righteousness for you; the holy life of Jesus the Son of God, has become your beauteous dress, and you are covered with it. Christian, is not this an exceeding great and precious promise? The law was great--this righteousness is as great as the law. The law asked a precious revenue from man, more than humanity could pay--the righteousness of Christ has paid it all. Is it not great and precious

Then next comes reconciliation. You were strangers, but you are brought nigh by the blood of Christ. Once aliens, but now fellow-citizens with the saints and of the household of God. Is not this great and precious

Then comes your adoption. "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is." "And if children, then heirs, heirs of God, joint heirs with Jesus Christ, if so be we suffer with him that we may be glorified together." Oh, how glorious is this great and precious promise of adoption!

Then we have the promise of providence: "all things work together for good to them that love God, to them that are called according to his purpose." "Thy place of defence shall be the munitions of rocks." "Thy bread shall be given thee and thy waters shall be sure." "As thy days thy strength shall be." "Fear not, I am with thee; be not dismayed, I am thy God." "When thou passest through the rivers, I will be with thee, the floods shall not overflow thee. When thou goest through the fire, thou shalt not be burned, neither shall the flames kindle upon thee." When I think of providence, the greatness of its daily gifts, and the preciousness of its hourly boons, I may well say, here is an exceeding great and precious promise.

Then you have the promise too, that you shall never taste of death but shall only sleep in Jesus. "Write, blessed are the dead which die in the Lord from henceforth. Yea, saith the Spirit, that they cease from their labours; and their works do follow them." Nor does the promise cease here, you have the promise of a resurrection. "For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality." Beloved, we know that if Christ rose from the dead, so also them who sleep in Jesus, will the Lord bring with him. Nor is this all, for we shall reign with Jesus; at his coming, we shall be glorified with him, we shall sit upon his throne, even as he has overcome and sits with his Father upon his throne. The harps of heaven, the streets of glory, the trees of paradise, the river of the water of life, the eternity of immaculate bliss--all these, God hath promised to them who love him. "Eye hath not seen, nor ear heard, the things which God hath prepared for them that love him, but he hath revealed them unto us by his Spirit;" and by our faith we have grasped them, and we have today "the substance of things hoped for, and the evidence of things not seen." Now, beloved, see how rich faith makes you!--what treasure!--what a costly regalia!--what gold mines!--what oceans of wealth!--what mountains of sparkling treasures has God conferred upon you by faith!

But we must not forget the life, and with that we close. The text says, he has given us this promise, "that"--"in order that." What then? What are all these treasures lavished for? For what these pearls? For what these jewels? For what, I say, these oceans of treasure? For what? Is the end worthy of the means? Surely God never giveth greater store than the thing which he would purchase will be worth. We may suppose, then, the end to be very great when such costly means have been given; and what is the end? Why, "that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." O, my brethren, if you have these mercies today by faith, do see to it that the result is obtained. Be not content to be made rich in these great and precious promises, without answering God's design in your being thus enriched. That design, you perceive, is twofold; it is first that you may be partakers of the divine nature; and, secondly, that you may escape the corruption which is in the world.

To be a partaker of the divine nature is not, of course, to become God. That cannot be. The essence of Deity is not to be participated in by the creature. Between the creature and the Creator there must ever be a gulf fixed in respect of essence; but as the first man Adam was made in the image of God, so we, by the renewal of the Holy Spirit, are in a yet diviner sense made in the image of the Most High, and are partakers of the divine nature. We are, by grace, made like God. "God is love;" we become love--"He that loveth is born of God." God is truth; we become true, and we love that which is true, and we hate the darkness and the lie. God is good, it is his very name; he makes us good by his grace, so that we become the pure in heart who shall see God. Nay, I will say this, that we become partakers of the divine nature in even a higher sense than this--in fact, in any sense, anything short of our being absolutely divine. Do we not become members of the body of the divine person of Christ? And what sort of union is this--"members of his body, of his flesh, and of his bones?" The same blood which flows in the head flows in the hand, and the same life which quickens Christ, quickens his people; for, "Ye are dead, and your life is hid with Christ in God." Nay, as if this were not enough, we are married into Christ. He hath betrothed us unto himself in righteousness and in faithfulness; and as the spouse must, in the nature of things, be a partaker of the same nature as the husband, so Jesus Christ first became partaker of flesh and blood that they twain might be one flesh; and then he makes his Church partakers of the same spirit, that they twain may be one spirit; for he who is joined unto the Lord is one spirit. Oh, marvellous mystery! we look into it, but who shall understand it? One with Jesus, by eternal union one, married to him; so one with him that the branch is not more one with the vine than we are a part of the Lord, our Saviour, and our Redeemer. Rejoice in this, brethren, ye are made partakers of the divine nature, and all these promises are given to you in order that you may show this forth among the sons of men, that ye are like God, and not like ordinary men; that ye are different now from what flesh and blood would make you, having been made participators of the nature of God.

Then the other result which follows from it, was this, "Having escaped the corruption that is in the world through lust." Ah, beloved, it were ill that a man who is alive should dwell in corruption. "Why seek ye the living among the dead?" said the angel to Magdalene. Should the living dwell among the dead? Should divine life be found amongst the corruptions of worldly lusts? The bride of Christ drunken! Frequenting the ale-house! A member of Christ's body found intoxicated in the streets, or lying, or blaspheming, or dishonest! God forbid. Shall I take the members of Christ, and make them members of a harlot? How can I drink the cup of the Lord, and drink the cup of Belial? How can it be possible that I can have life, and yet dwell in the black, dark, foul, filthy, pestiferous tomb of the world's lusts? Surely, brethren, from these open lusts and sins ye have escaped: have ye also escaped from slothfulness? Have ye clean escaped from carnal security? Are we seeking day by day to live above worldliness, and love of the things of the world, and the ensnaring avarice which they nourish? Remember, it is for this that you have been enriched with the treasures of God. Do not, oh, I conjure you, do not, chosen of God and beloved by him, and so graciously enriched, do not suffer all this lavish treasure to be wasted upon you.

There is nothing which my heart desires more than to see you, the members of this Church, distinguished for holiness: it is the Christian's crown and glory. An unholy Church! it is of no use to the world, and of no esteem among men. Oh! it is an abomination, hell's laughter, heaven's abhorrence. And the larger the Church, the more influential, the worse nuisance does it become, when it becomes dead and unholy. The worst evils which have ever come upon the world, have been brought upon her by an unholy Church. Whence came the darkness of the dark ages? From the Church of Rome. And if we want to see the world again sitting in Egyptian darkness, bound with fetters of iron, we have only to give up the faith, and to renounce holiness of life, and we may drag the world down again to the limbo of superstition, and bind her fast in chains of ignorance and vice. O Christian, the vows of God are upon you. You are God's priest: act as such. You are God's king: reign over your lusts. You are God's chosen: do not associate with Belial. Heaven is your portion; live like a heavenly spirit, so shall you prove that you have the true faith; but except ye do this, your end shall be to lift up your eyes in hell, and find yourself mistaken when it will be too late to seek or find a remedy. The Lord give us the faith and the life, for Jesus' sake. Amen.

Kelly Commentary on Books of the Bible

In the second Epistle of Peter (and here I must be brief, because of the hour; and I may be brief because Jude will afford us a further consideration of it) we have the same substantial truth of God's righteous government maintained. But the apostle here supplements his first letter by bringing in its effect on the world in that coming day, and especially in its judgment of Christendom or corrupted Christianity. Written of course for the guidance of the saints, it may well serve as a warning to sinners, whether in the profane world or as to those that abuse righteousness and truth.

There is an expression in2 Peter 1:3; 2 Peter 1:3 to which I particularly call your attention. "According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us by glory and by virtue." It is really not to glory and virtue, but by His own glory and by virtue. This seems to me an important statement of the Holy Ghost's to understand. What serves to make it plain is this: Adam was not "called" when in Paradise. When innocent, he was not called by God's own glory and by virtue. What Adam was bound to do was just to stay where he was. That is, he was responsible to do the will of God, or, rather, not to do what God prohibited in his case. There was a simple test of obedience. It was not a thing that Adam really needed in the smallest degree. He had everything that he wanted and much more, for God showed Himself to be one that delights in abundantly blessing when He put man in Paradise. The business of man, then, was to keep his first estate; he should have simply abode in his position. When he listened to the devil, this was a call not by God's own glory and virtue, but to do the devil's will. It was a seeking of his own independence by disobeying God's express word. Our calling is by God's own glory.

The whole principle of Christianity is just this. It takes the believer out of the place in which he naturally is, and alas! now in sin; and therefore it is spoken of as a calling. The Christian "calling" supposes that the gospel, where received, deals with the soul by the power of the Spirit of God; and that he who receives it is called out of the condition in which man is now plunged by sin, not put back again into the position of Adam, but taken into another position altogether. It is no longer a question of man on earth; he is called by God's own glory and by virtue. It is by God's own glory, because if God saves, He calls to stand in nothing less than that glory. The declared effect of sin is, as it is said in Romans 3:1-31, that all "come short of the glory of God." By this they are now measured. Are they fit to stand in presence of the glory of God? The glory of God is the standard of judgment now for a sinner; it is no question of regaining the lost paradise or of keeping the law, even if it were possible. The blessedness of the gospel is that it calls a man not to put him in the place of the unfallen man or of a Jew on the earth, but by God's own glory; and along with this "by virtue." There is a holy restraint put on the allowance of the flesh in any respect whatever. It brings in not "virtue" as the first great point, but God's own glory, and then virtue along with this (that is, the moral courage which refuses the gratification of the old nature).

"Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature." Such is the efficacy of the call of grace. A new nature is communicated which loves the will of God, and abhors the evil whereby Satan has inundated the world. "Having escaped the corruption that is in the world through lust." Then he shows there is no time for waiting or ease. "And beside this, giving all diligence, add to your faith virtue" (or the moral courage I have already described); and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness, brotherly kindness; and to brotherly kindness love." These last two qualities are not the same. "Love" is a great deal more and deeper than "brotherly kindness." The latter makes one's brother the prominent object; the former tests everything by God and His will and glory. Therefore you may find a Christian very full of brotherly love, but sadly at fault when the test of love comes, which feels and insists that the first of all duties is that God should have His way. "By this we know," as John said, (and who knew love better?) "that we love the children of God, if we love God, and keep His commandments."

In the next part of the chapter (2 Peter 2:1-22) we have the kingdom introduced, which is really the main object of Peter's testimony in the first epistle as well as in the second. Being about to depart himself, he as it were throws open the blessed prospect of the Lord's interference to put aside evil in the world, and display His own power and goodness here below. Such is the kingdom that will be brought in at the coming of our Lord Jesus Christ. His coming, or presence, embraces the kingdom within its wide circumference.

But then in stating this, the utmost pains are taken to show that there is something better than the prospect of the kingdom, glorious as it is; and this is of capital importance to see clearly. Thus verse 19 opens the matter, which I must give you rather more exactly than as it stands in our version: "We have also the word of prophecy more confirmed, whereunto ye do well that ye take heed." They were quite right in holding fast the old prophetic scriptures. Even as Jews they had known those portions of the word of God, and the apostle in no way blames them for adhering to them tenaciously. So far, it was quite right. "Ye do well that ye take heed" to them. It was needless to press attention with greater warmth; but still he commends the heed they paid to the prophetic word of the Old Testament. Yet study it either in the New Testament or in the Old Testament, one cannot but dread when prophecy becomes the all-absorbing object. It is not meant deeply to engage the affections. It may occupy the mind to the exclusion of what is better still. Its nature forbids it from adequately filling the heart that is purified by faith; nor does the apostle mean that it should ever have such a place. When he says, "Ye do well that ye take heed to it," he adds the instructive comparison, "as unto a lamp that shineth in a dark place." This is what prophecy resembles. He does not then stop, but points us to another and brighter light "until the day dawn, and the morning-star arise in your hearts." He means that prophecy is a divinely given lamp for this dark scene. None can despise without loss the light it casts on this obscure place, the world which is going to be judged. It shows us the awful end and thereby guards us all the way through.

As a lamp for the dark, prophecy is therefore excellent; it is given of God for this purpose; and no Christian can afford to slight or overlook it as an unprofitable study, which does not claim and cannot reward his heed. They were quite right, then; but let them see to it that the heart possess a far better treasure. And what can this be? Not Christianity indeed as a whole, but the Christian hope. The Lord's coming, and all that is bound up with Him on high as the hope of the Christian and of the church, must not be lowered to a mere prophetic event. Prophecy deals with the earth, with the Jew, with the nations, with evil here below; prophecy declares men to be so bad that the Lord must come and judge them, and then introduce His own kingdom, no longer morally and in testimony, but in power and glory. But is this all that Christ is for us? Do you confound the Christian hope with the judgment of Babylon, the overthrow of the Gentiles, the restoration of Israel? A Christian has the faith that in principle all evil has been judged long ago in the cross; that it has been absolutely and perfectly condemned, beyond whatever can be in the creature here below. His hope, therefore, rises far above the revelation of that display of power in righteousness as well as mercy which is to put aside evil, and then bless a long guilty and miserable world with peace and joy and every form of creature goodness. The Christian hope is the taking the Christian out of the world altogether to be in glory with Christ, the object of his heart. Therefore Peter says, "Until the day dawn, and the day-star arise in your hearts." When does he mean by this expression? When the Christian lays hold of this hope; when he is not merely warned by prophecy, but has his heart reached and filled with the heavenly hope, the light of a better day, yea, Christ Himself the source and centre of it all.

Accordingly, "till the day dawn" does not mean till the day come till the Sun of righteousness arise with healing in His wings, and the wicked are trodden down like ashes under the feet. This is not at all the meaning of the phrase. It is the dawn of day in the heart; it is a hope that should be realized now because we are children of the day. Consequently we ought to have, as a present thing, that daylight dawning, and the morning star arising in our hearts. A soul born of God might believe all that is in the prophecies and it is well to heed it all but this is not enough. Not the downfall of Nineveh, nor the judgment of the great whore, nor the destruction of the beast, is the Christian hope. Our hope is that we and all Christians are to be taken out of the world, and translated into heavenly glory. Consequently the light of the lamp does not suffice; we need also daylight. Good as the lamp is, its main value in an obscure place is "till daylight dawn" not till we acquire more of its own light, but till a brighter character of light, daylight, dawn. It is not the actual arrival of the day that he means, but the light of day before itself comes: "Till daylight dawn, and the morning-star arise in your hearts." Christ is made known in this heavenly light for the Christian. It is not Christ dealing with the world and judging the nations. This is the way in which Christ is described in prophecy. But not thus is Christ set before the Christian.

In short, the apostle means that it is well to hold fast the prophetic lamp, which he did not want to disparage in any way, provided it were kept in its proper place. It foreshows the judgment of the world, and it separates the believer, if he believes it, from the world. But this is negative. Do we not ourselves belong to another scene? It is all well then to turn our back on the world, which the prophetic lamp judged; but are we also turning our faces to the light that dawns from above? There are many Christians now that seem to be all occupied with the vast changes either in progress or in anticipation for the earth. About them they fritter away thought and time with no worthy, positive, sanctifying object for their affections. How can one have affection for the judgment of Babylon and the beast? I am not called to anything of the sort. The lamp shows it me, and I am glad to be warned and responsible to warn others. But am I not called to have the only worthy object filling my heart? It is Christ Himself; and this not in the execution of judgment, but in the fulness of grace about to take us out of the world to heaven, and not merely to be assessors with Himself in judging the world when He appears in glory.

Therefore I do most strenuously oppose the petty efforts that have been made to sever the expression "in our hearts" from this verse. It is a sorrow to see them, and to know that any Christians could be influenced by them. Only this morning I was looking at a book in which there was a most misleading parenthesis introduced, as if the meaning were, "Ye do well to take heed in your hearts;" thus severing the connection of "in your hearts" from "the day dawn and the day-star arise." What can one call this but abominable?

There is another way also in which I have seen the truth sought to be destroyed, by connecting "in your hearts" with "knowing this first," contrary to all analogy of Peter or any one else, and in fact without the smallest reason, but with the evident object of obliterating for the heart the value of the heavenly hope. Such dealings with the text I cannot characterise as mistakes only, but as unwarrantable meddling with the word of God. There is not the slightest foundation for either the one punctuation or the other. The English version is perfectly, correct in this at least.

And it may help some enquirers perhaps if I show them that Peter elsewhere thoroughly confirms this to a plain English reader. In the first epistle it is written, "Sanctify the Lord God in your hearts." It is clear that the expression "in your hearts" is no unimportant phrase in Peter's epistles. If we do not "sanctify the Lord God in our hearts," we shall not gather much good either from prophecy or from the heavenly hope; but if we do, it is of. the highest moment for us to have Christ as the morning-star arising in our hearts, and not such a knowledge of prophecy satisfying us as a godly Jew might once have possessed. Compare also "knowing this first" in 2 Peter 3:3. There is no connection with "in your hearts" there any more than here.

It is difficult to speak with patience of these rash ways with the word of God. I hold it to be a grievous sin indeed to warp scripture from the purpose for which God has written it. If it be said that these innovations meant only what is good, the question is whether any are at liberty without the best reasons to change the form of the text, and particularly to do so without telling you. In this very place for instance, in a book which professes to be the authorised version of the bible, you unsuspectingly take up the book without knowing. any chance has been made in the punctuation, and your hope is destroyed before you know why, that is, if you trust their form of the book, which the compilers meant you should.

There is another phrase that follows, on which it may be well to say a word: "No prophecy of the scripture is of any private interpretation." Many a soul asks, What is meant by this? Of course, the error of Catholicism is not to be thought of: the remedy against making prophecy of private interpretation is in no way ecclesiastical tradition. I am speaking now to persons uninfluenced by such thoughts, and need not expose its irrelevant absurdity. But, again, there are many Protestants like Bishop Horsley who think it means that the way to hinder prophecy from being of private interpretation is to take history to interpret prophecy. In this I do confess I see little change for the better. Whether you take the church to interpret prophecy, or look into the world to read its interpretation, it is but a sorry choice, and as far as possible either way from the sense. The meaning is, that no prophecy of scripture is of its own insulated interpretation. Limit a prophecy to the particular event that is supposed to be intended by that scripture, and you make it of private interpretation. For instance, if you so regard the prophecy of Babylon's fall in Isaiah 13:1-22; Isaiah 14:1-32, you make this prophecy of private interpretation. How? Because you make the event to cover the prophecy, you interpret the prophecy by the event. But this is precisely what scripture prophecy is made not to be; and it is to hinder the reader from this error that the apostle writes as he does here. The truth, on the contrary, is that all prophecy has for its object the establishment of the kingdom of Christ; and if you sever the lines of prophecy from this great central point on which they all converge, you destroy the intimate connection of these prophetic lines with the centre. It is like lopping off the branches from the tree to which they belong, or limbs from the body of which they are integral parts.

So it is with prophecy. All prophecy runs on to the kingdom of Christ, because it comes from the Holy Ghost. If it were the forecasting of men, a man might apply it to a particular event; and there it would end. It might be a sagacious conjecture or not. But supposing it to be ever so correct, after all it is only within the limits of a man's mind. But not so with prophecy of scripture. The Spirit of God is satisfied with no aims short of the kingdom of Christ, and hence therefore prophecy as a whole looks onward to that bright end. It may have had a partial accomplishment, a just application by the way, but it never stops short of His coming and "that day." For the very same reason, when Moses and Elias were put by Peter on the smallest approach to equality with the Lord Jesus on the mount, the Father set aside Moses and Elias with the words, "This is my beloved Son: hear ye him." His object is not Moses, or Elias either: it is Christ, the beloved Son of God. So the Holy Ghost in prophecy does the self-same thing. He had the same object as the Father the glory of the Lord Jesus. Only as the Father held to the glory of His Son as such, the Holy Ghost in prophecy looks to the kingdom to be put under the Lord Jesus: and so "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." They could not therefore have any object other than that of the Holy Ghost who inspired them; and so prophecy must be interpreted, not isolatedly, but as forming part of the Spirit's testimony to the purpose of God in glorifying Christ.

The second chapter shows us the opposite side Satan's instruments in defaming Christ and injuring souls the false teachers in Christendom, just as there had been false prophets among the people of old. What an awful character is given to them, justifying the judgment that is coming upon them!

In the last chapter (2 Peter 3:1-18) we have not merely false teachers, corrupt in their ways as in their doctrines, but scoffers ridiculing the coming of the Lord Jesus. What is the answer of the Holy Ghost to this? Their ground was the assumed unchangeableness of the world. Oh the folly of man when he opposes God! What a confirmation it is that at this present time philosophy is precisely coming to this! Christendom is going back to heathen conclusions as fast as possible. It does not matter whether we look at the popular physiologists, geologists, naturalists, astronomers, economists, metaphysicians, historians, or any others you like, they are in general hastening to this humiliating end; that is to say, a denial of the distinct statements of scripture and an exclusion of God from His own world. Their idea is, that a sort of cycle governs nature, ever repeating itself through the same round. It is the same at bottom as Peter denounces here the notion that there is a perpetuity in the state of things around us.

Consequently such as believe in nature must scoff at the assertion of the Lord coming to change the face of all things. The apostle warns them to abandon that delusion, for after all God has intervened already. The God that caused the flood, and destroyed the world that once was, can destroy the world again. And this is precisely what the Lord is going to do. Therefore, if you tauntingly say," Where is the promise of his coming?" I answer you, not that He is coming for you, but that the day of the Lord is coming on the world. What can scoffers have to do with the coming of the Lord for His own people? You may ask with a scoff, "Where is the promise of his coming?" But we can answer with assurance that the day of the Lord will come as a thief in the night as sudden, unexpected, and unwelcome, for the judgment and destruction of the creation which is your rest and ruin. When everything has disappeared that can, and all that is to be shaken shall have been dissolved, the result will be the new heavens and new earth, "wherein dwelleth righteousness," without one scoffer more.

The believer then in the face of this is exhorted to holy conversation and godliness. "Ye therefore, beloved, seeing that ye know these things before, beware lest ye also, being led away by the error of the wicked, should fall from your own stedfastness;" for there is danger of the Christian's contamination by the spirit of the world. What then is the preservative? "Grow in grace, and the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and to the day of eternity. Amen."

1 John 1:1-10 ; 1 John 2:1-29 ; 1 John 3:1-24 ; 1 John 4:1-21 ; 1 John 5:1-21

The Epistles of John have evidently a character altogether peculiar to themselves. Christ Himself personally is more before us than in any other of the inspired epistles. Nevertheless there is this difference between the Gospel and the Epistles of John: that his gospel necessarily treats of Christ in a direct and immediate way, and then the provision that He made, when He was about to leave the world and His disciples in it, by the Holy Ghost taking His place down here (these being the two chief subjects of the Gospel of John); in the Epistles, on the other hand, while Christ is still prominent, the main characteristic is to show Christ is in us, as well (so to speak) as Christ in Himself that it is the self-same life, Christ personally being its full perfect expression. In order to set out this astonishing truth with all clearness, the Epistle opens directly with the Lord, and this as He was manifested in this world. The Gospel begins with Christ before all worlds. Such is not the manner in which the Holy Ghost begins here.

I am aware that some have been disposed to take "That which was from the beginning," (1 John 1:1) as if it taught the same truth as "In the beginning was the Word." No doubt there is an allusion, but there is also a marked difference. We gain nothing by forcing scripture: we always lose somewhat. In the Gospel, where Christ Himself directly and immediately is the object, the Holy Ghost starts with revealing His divine subsistence when there was none but God: "The Word was with God," and lest there should be any question of His glory, "the Word was God" not the creature. "The same was in the beginning with God." Thus He had a distinct personal existence, which had been from everlasting. No matter how far one goes back, we may still find the Word, and the Word with God: it is not said exactly with the Father, but with God. We never in scripture find the "Word" coupled with the "Father." We do find it in what is not scripture, as I shall show before we have done with considering this Epistle. In unquestionable scripture, "the Word" and "God" are correlative, the "Son" and the "Father." Man cannot even imitate the word of God without exposing his own weakness.

The Gospel therefore, in order to assert His glory, goes back before all time. And "in the beginning" no matter where you may ask to place the point within eternity the Word was there. But this is not at all the object of the Epistle. It is assumed no doubt, but It is to show how truly the life is the very same. It is not union. Life is never confounded with union, though in the Christian closely connected. Union is by the Holy Ghost sent down from heaven, but life was before this, whether in Christ personally, or even in us. Christ Himself is our life.

Hence, when flesh had hindered and overlaid the power of the Spirit; when the world was gaining vast influence; when Satan was working with all subtlety to undermine the foundations, the Holy Ghost directs attention to Christ, in whom the life was manifested. In what the Son of God was before entering the world, there could be no instruction for us how the life is to be now displayed in us; and what God looks for, how by the Holy Ghost He nourishes and exercises us. The weightiest instruction turns on what Christ was here, having to do with man with Satan above all, with His God and Father. So have we. Hence, therefore, it is not here, "He was in the beginning with God," but "That which was from the beginning."

This is a phrase ( ἀπ᾽ ἀρχῆς ) constantly used as to the manifestation of the one or thing spoken of: it matters not whether it be good or evil. We find the formula used, for instance, of Satan. There is no reference to what he was before he became the devil; there is silence as to his subsistence as an unfallen angel, but when he departed from God, he sins from the beginning. Such is his character as devil: he sinned. As for our Lord Jesus, He was manifested as man here below; but before we hear of what was manifested, John says, "That which was from the beginning." He had a personal being as man here below a divine person no doubt, but He took a real place in this world. This seems to be referred to in the expression "which was from the beginning." Next we have the fact that others are directed towards Him what we have "heard" about Him what we have "seen with our eyes." It was not a mere phantom, but a real person in this world hence "that which we have looked upon," or contemplated. Even though from above, He was really an object seen; He was not a passing shadow, but a person, "which we have looked upon, and our hands have handled" (coming down as it were into the closest familiarity) "concerning the word of life." It will be understood that all these different clauses refer to the Word of life what was from the beginning about the Word of life: what we have heard about the Word of life: what we have seen, and so on.

"And the life was manifested." The second verse yet makes the first plainer; for there we find His pre-existence with the Father, when the apostle has stated His manifestation (for that expression "the life was manifested" is a kind of summary of what had been laid down in the preceding verse): "The life was manifested, and we have seen, and bear witness, and announce to you that eternal life, which was with the Father." Now here we have the Son's eternal being, so that there is no holding it back in this verse. It is supposed and treated of as a known truth; but the present object is to put forward the Lord Jesus as He was displayed in this world; for "it was manifested to us: that which we have seen and heard" (taking up the two verses) "announce we to you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ." Thus the evident aim here is to show that there has been a manifestation an adequate personal revelation of God the Father. The only such adequate manifestation was Christ Himself. But it was Christ Himself in this world, a man as truly as any other, though infinitely above man, but a man who displayed what divine life is in all imaginable circumstances. He became a babe, a child, a full-grown man. He grew up subject to His parents; He entered on public life, as before He was traced in the, unobtrusive privacy of His home after the flesh. He is then found confronted with the enemy, going forth in the power of the Spirit, dealing with every kind of pain and sorrow that pressed down humanity, in everything showing out what God is, but in everything also displaying what man ought to have been, and was not Himself always absolute perfection, but perfection as man in dependence on God.

What, it may be asked, has this to do with us? Everything. It is not true that we only want propitiation, or as guilty sinners to be justified. We want life eternal life. But have not the children of God eternal life? Certainly, but where shall I look at it? I see a beautiful trait of the divine life in this saint; I see something else sweet, and at the same time humbling to my soul, in another perhaps where least expected. But in all there is weakness and even positive failure. Who would not confess it? who does not feel it? This, then, after all, is but an unworthy expression of what divine life is, because it is shaded too often and modified by the effect of the world, by the allowance of nature, by a thousand thoughts, feelings, ways, habits which do not savour of Christ. All these things break in upon and mar the perfect outshining of that new life that is communicated to all the children of God. And here is the blessedness of what the Holy Ghost at once ushers in without a single note of preface, without the smallest allusion to any other person or topic. With Christ before Him, could it be otherwise? There was but one adequate and worthy object of the Holy Ghost, and it was Christ. Neither was it at all requisite to say for whom John was inspired to write thus. Of necessity, Christ was for His own. For whom could Christ be portrayed,. if not for the Christian? But then the suitable homage to Christ was to bring into prominence none but Christ Himself; and so we find the epistle of John opening in a way unlike any other. There may be some approach to analogy in the remarkable manner the apostle Paul writes to the Hebrews. He who writes and those who are written to are in the back ground, that God may unfold His ancient oracles about the Messiah His Son. But in Hebrews, the reason is rather the grace that condescended to Jewish weakness. In John, the reason is the all-eclipsing glory of Him, the Eternal Life, who deigns in grace and by redemption to be our life. It was John's allotted province thus to bring Christ before those that are His; and he has done so in the power of the Holy Ghost, and with a wisdom that proves itself altogether divine to him who has ears to hear.

Through such a revelation as this the great comfort is that God is showing His children, conscious of their own weakness, what in this respect grace has given them in Christ what the very life is that they have received. Often cast down and groaning in the feeling of how little they manifest the life of Christ, and needing to know what His life their life Christ is in its own excellency, they are directed to Himself. In its perfection it is seen in Christ alone.

This it is therefore that opens our epistle; and what is the effect? "These things which we have seen and heard we announce to you, that ye also may have fellowship with us." The apostles had fellowship with the Son of God, and they were particularly chosen out, as we find in the Lord's prayer (the proper prayer of the Lord, not that which is commonly so called in Matthew 6:1-34, Luke 11:1-54, blessed as it is, but in John 17:1-26) For it is evident that the apostles have a singularly distinguished place assigned them. But Christians also are immediately concerned; for there is no doubt that others were to be brought in and to believe through their word. And thus they are expressly the objects of their Lord's communications to the Father.

Here, too, the design was that others should have fellowship with the Son of God: the first favoured ones were not to keep it to themselves, but to spread abroad the riches of His grace. As we see in John 17:1-26 that others were to believe through the apostles' word, so here John acts on the intimation himself The object is, "that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ." It is with "the Father," because he communicates what He loves best. Never was anything, or one in His sight, so precious as the manifestation of His own Son in manhood here below. It was what opened the heavens, so to speak; it was what caused the Father's voice to be heard; and this in various critical circumstances, where it might have seemed that a dishonouring shade hung over the Anointed of God. But not so; it was but an appearance in the eyes of dimly seeing man Christ was perfection always. Take, for instance, the scene of His baptism; or, again, the mount of transfiguration. Our fellowship then is with the Father. He shares with us the object of His own delight.

But our fellowship is no less with His Son Jesus Christ, who lets us into the secret of the Father's love, and gives a place with Himself to His own, as far as it could be communicated to the creature. "Our fellowship is with the Father, and with his Son Jesus Christ."

And what is the designed effect? Fulness of joy. "These things write we unto you that your joy may be full." If any believer, then, looks at Jesus as He was here below, and if the effect on his heart is to take away from the spring of joy in his soul, or to fail in ministering divine joy, it is clear that he has misapprehended God's own object and love. He has not interpreted aright the revelation of the Son of God. Now there are many that do so read the gospels. They derive far more joy from that which Paul brings before them in Romans 5:1-21 or 8. One can understand this at first. Ought it to be so always? There are states no doubt where the clearing and consolidating chapters in the epistle to the Romans supply the requisite food of the soul. Nor could one in the least desire to weaken this, still less to set one part of scripture against or above another. But while assuredly in the first learning of salvation it is of consequence that we should be built up in the good news of grace that God sends us through the work of the Lord Jesus, the object of God in settling us on redemption is to make us free to enjoy the Son and the Father. We are not to be arrested along the way however precious, but to enjoy Himself who has reconciled us by Jesus Christ, to appreciate and adore our God and Father who has manifested His glory in Christ His Son. Short of this we cannot rightly stop. We may pause midway, but we ought to be going on until we can rest perfectly in this blessed communion of love fellowship "with the Father, and with his Son Jesus Christ."

The effect then, I repeat, is fulness of joy. And mark, all this is simply from the manifestation of grace in Jesus Christ the Lord. There is not one question of ourselves, but the simplest receiving what God has brought and given us in His own Son; the intended issue is the overflowing of joy in the Holy Ghost.

But if we had a manifestation, there is also a message. The manifestation, with its connections and result, was given us in the first four verses. The message begins from the fifth verse. If you have this life of Christ, if I too have it, if we who believe are brought thus into fellowship with the Father and with the Son Jesus Christ, if we possess the wondrous place of being (so to speak) in the family circle, and the most intimate affections of our God and Father through the Son of His love, I cannot be there, nor you, without the creating of a certain demand on our souls by virtue of the divine nature of which grace has made us alike partakers. No doubt love is the spring, but it is in truth; and the God who thus brings us by His own Son into the present enjoyment of life everlasting makes the soul sensible of the antagonism between the state of nature and of all around us with God Himself. But mark the grace of God. not a word of that whatever until fulness of joy is established, and this solely by the gift of Jesus the Son of God to us, and eternal life in Him. But having given us the joy, now He turns us back, as it were, and gives the eye inwardly to discern as those enabled to see according to God, to judge all that is of self, and consequently all false pretensions wherever they may be. It could not, ought not to be otherwise. We can afford to judge ourselves now that we have the fulness of the blessing, which is eternal life. Remember it, and Him in whom it is, and by whom only we could have it. God the Father has given in Christ that sure blessing, and assured it for ever, in order that the soul may be free to look at anything, and to take up everything in the interests of His own holiness and glory, as having fellowship with the Father and the Son.

"This then is the message which we have heard of him, and declare unto you, that God is light." It is not the Father now. In the early verses it was expressly and only as the Father, because there it was the outflow of grace through the Son. But now, this nature being communicated, we cannot if we would avoid having to do with God; and we feel for His will, holiness, and glory, just because we are so blest by His grace. "This then is the message which we have heard of him, and declare unto you." It is not the law but a message. Grace does not put under law, but it does communicate the judgment of God Himself on all that is contrary to His nature.

The message is that God is light. Heathenism was founded on a quite contrary assumption. They supposed darkness to be the source of everything; but not such is God to the Christian. "God is light." Consequently all is detected and judged. "God is light, and in him is no darkness at all." Even Moses, in view of the hardness of men's hearts, allowed a little darkness; for the law made nothing perfect; it was not the perfect expression of God: Christ only is this. It is only divines, or those misled by their errors, who give His glory to the law as the image of God. But according to scripture (and it "cannot be broken") Christ is the image of God: never is the law so styled. The law had not to reveal God but to deal with man, it condemned the first Adam. God under law had fallen sinful presumptuous man before Him. Law was really the expression of the lowest claim that God could assert over the first man had he been able to meet it. He could not abate those terms. It was the very least measure the ten words that God could accept even from a sinful man.

But it was altogether different when the Son of God came. Undoubtedly He vindicated the law, which fell through all other hands. Perfectly and in all things He retrieved the honour of God, which might else have seemed only committed to man to be sullied. Alas! the first man had done nothing but sin or break the law of God. The last Adam not only rescued the jewel from the filth of the men who had brought it into obloquy and turned it if not to corruption to their own ruin, but set it off so as to shed its own lustre and glorify the God who gave it. The mischief lay in sin, never in the smallest degree in the law. There was everything wrong in the first man; and this was the true secret. But to lower the Son of God to a mere doer of the law is unconsciously to deny His divine glory; nay, it is unwittingly to deny even His human perfection. No doubt the Lord never failed to magnify the divine law; but I venture to say He never did one thing in which He did not go beyond the law. It must be maintained further that not to speak of Christ, the Christian, who does not go beyond the law does not understand, enjoy, or adorn Christianity. And so far is this rising above the character of law in our walk from being an extraordinary effort, it is what the Christian man is called to do every day in his life. I admit this, that you cannot even contemplate such a thing until you know your place in Christ, and that Christ risen is your life; but when this is a settled truth for your soul, you will soon understand its certainty and preciousness, as well as your own new responsibility, as living in the Spirit, to walk also by the Spirit.

Let me repeat once more the message "God is light, and in him is no darkness at all." Nothing is now allowed in view of the hardness of their hearts. This was the license under law, as our Lord Jesus Himself tells us, but it will not stand the revealed light of the gospel. There is nothing tolerated except what suits the nature of God Himself. Christ, the reality of it in His own person and ways on earth, alone has brought us the revelation of this truth. Where was it ever seen or heard of before? It was seen and heard in every way, in every word, of Jesus. It was so because He was God, but it was never so till He became man. It is there we see adoringly the wondrous truth of the person of the Lord Jesus. As long as He remained simply God, no such manifestation was or could be. Had He been merely man, it would have been simply impossible; but being not only what He was, but who He is, in Him here below we have God as well as man perfectly displayed. This it is that judges judges everything in us.

Accordingly there follows the various testings of this divine nature in the believer. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." It is no longer a question merely of an open falsehood. Of course this cannot but remain always immoral and inexcusable; and its true gravity is brought out incomparably more under the gospel than ever it was under the law. But then what is spoken of here goes far deeper than a pronounced lie; it might be only such virtually and practically a lie that we live and do where we may not speak one. "If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth." The Christian walks in the light; and the reason why he walks there is this, because he sees Christ, who alone is the light of life. And if he sees and follows Christ, which all His sheep do, he cannot but walk in the light, because following Jesus, who is the light, he necessarily walks in the light

I do not say that he necessarily walks according to the light. This is a very different matter, often confounded with it, but in fact wholly distinct, though it too ought to be. But every Christian walks in the light, if he is walking according to it, then glory is brought to the Lord; if, as is too often the case, he fails to walk according to the light, he dishonours the Lord so much the more because he does walk in the light.

A Jew as such did not walk in the light. When God had His dealings with Israel, there was nothing of the kind. He, though always light Himself, dwelt in the thick darkness. Not that He was darkness: this never was nor could be; but He dwelt in the dark, veiled and shut up by curtains and clouds of incense, sacrifices and priests. Thus He dwelt because man was in the dark; and God, by the very fact that He dwelt surrounded by His people Israel, dwelt in dark seclusion in view of the condition of Israel the first man in whose midst He deigned to dwell.

But now that Christ the Son is come, the full unclouded light of God shines out in love. Accordingly, as we have seen, He reveals Himself as light, with whom is no darkness at all. More than this, "if we say we have fellowship with him, and walk in darkness, we lie, and do not the truth." Further, "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." This total and evident contrast is what every Christian by his Christian profession assumes. If you are a Christian at all, you walk in the light; it is where you walk, and not here a question of how. The apostle John is not here at all discussing how far it may be made good, or how far you have realised it albeit an important question for conscience. Here he is showing what is true and real, and so absolutely necessary that it is involved in the very being of a Christian man.

"But if we walk in the light, as he is in the light (for Christ can be no less a standard than this) "we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Manifestly he is describing, not some special class among the faithful, but all genuine Christians, whoever they may be. As having seen and followed the Lord Jesus, they walk in the light, and being in that light, where all sin is judged, there is fellowship mutually. For the fellowship here is not with the Father and the Son: this had been already settled in the early verses. But here John is speaking of the communion of Christians one with another; and he says that being in the light of God (because the light is no less than Christ), the hindrances to fellowship are judged: "We have fellowship one with another." You see it every day, and wherever you may be. If you pass through any circumstances where you look to find no Christian, a little word is dropped, Christ's own name, or that which betrays to your heart the sense of His grace, and at once you are knit to the man, no matter who, indeed, the more, so to speak, because of the sound falling on your heart in such unexpected circumstances: "We have fellowship one with another." Then there is another comfort not less needed "that the blood of Jesus Christ cleanseth us from all sin." Such is the precious place grace has given us, the ever abiding power of the blood of Jesus Christ cleansing us from every sin.

This is not put here as a provision against our failure and for our restoration. The apostle treats of the place in which we are set by the grace of God from the beginning of our Christian career, and which remains unchanged right through. No doubt the apostle does not contemplate such a thing here as the departure of a real Christian from Christ. Still less, if possible, does he contemplate a Christian's trifling with sin: this could not be, for the Spirit of God never does. We shall find, however, in its own just place, that if he slip into evil of a practical kind, or sin, God does not leave him without a resource. The grace that never fails appears for the child, if he have been drawn aside. But this is not at all the object in the verse before us, which is simply the assertion of the Christian's place; and this, too, when it is a question of God's own nature, which might produce (not searching only, but.) trial and anxiety in the spirit. But if there is, the very place where the power of the blood of Jesus Christ cannot fail to cleanse you from all sin is asserted.

But there might be another form of pretension. Instead of setting up to fellowship with God, while indifferent to His will, without sense of or care for standing in the light of God, the flesh might assume another character of delusion the denial of sin. "If we say we have no sin, we deceive ourselves, and the truth is not in us." By a Christian is not meant one insensible to his own sinfulness. The truth is in him; and he confesses instead of hiding or ignoring his sins. He has fellowship with God; but, far from saying along with this "I have no sin," he is the very man that hates and spreads out his sins before God. Accordingly verse 9 tells the tale of that which grace and truth effect in the Christian: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." So the Christian does from the very starting-point of his career.

Still less does the Christian refuse to own that he has sinned. This is a yet grosser form of contrariety to the truth of God. Therefore the condemnation is still more stern: "If we say that we have not sinned, we make him a liar, and his word is not in us." The word of God, not to speak of conscience, declares so plainly that all have sinned, that it proves the audacity of unbelief and rebelliousness in those that deny, and this denial is incomparably more guilty since Christ came, to whose name these deniers laid claim.

This then closes the second part of the chapter. The first was the manifestation of the fulness of grace in Christ; the next, the detection of what is contrary to God in us. Hence we are now judged before God in His light. Having a nature which feels according to God, we at once discover what is inconsistent with Himself. For this very reason the Christian would be extremely cast down if, when drawn aside through the power of the enemy, there were not the provision of grace to meet and restore his soul. Hence two verses follow in the beginning of1 John 2:1-29; 1 John 2:1-29 as a sort of appendix to the doctrine and application of the first chapter: "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins; and not for ours only, but also for . . . the whole world." I leave out "the sins of." It is clear enough that they ought never to have been inserted in the common English Bible. Not only are they not required for the sense, as words generally are, but they injure the sense, and really insinuate erroneous doctrine. If the sins of the whole world were met by the propitiation of Christ, the whole world would be saved. No such statement occurs anywhere in the word of God. There is a righteous ground in the sacrifice of Christ on which God can meet the whole world not only bear with it, but send the gospel to every creature. This, however, is a totally different statement from a "propitiation for the sins of the whole world." In the real phrase it is clear that we have the beautiful wisdom of scripture, and at the same time an exact expression of the Lord's rich grace without exaggeration: "My little children, I write unto you that ye sin not;" but if any one should alas! sin, instead of cause for despair, "we have an advocate with the Father." Wondrous mercy! Jesus as much lives to take up the failure of His own, as He died to put away their sins by His blood. This too is founded on propitiation; but there is besides the blessed fact that He is the righteousness of the believer in the presence of God. His one expiatory sacrifice avails in abiding value; His place is before God as our righteousness; and there for the failing He carries on His living active advocacy with the Father.

Such is the doctrinal ground of this epistle, with the added special provision for those who may fail.

From 1 John 2:3 we begin the consideration of the characteristics of life in Christ which the believer possesses, and is bound to manifest. What is the leading trait? what the especial features of divine life in man? It is not power, nor love, nor even righteousness. What is it then? Obedience. This, it is clear, gives no importance to man. It necessitates the just subjection of the creature, and maintains also the majesty of God. How dreadful when grace, so-called, lowers His glory in the eyes of any soul! It is not denied that danger there is; but the danger is fully met by the precious word of God: "And hereby we do know that we know* him, if we keep his commandments." Do not call this legal: where is anything of the sort in John? Indeed there can be nothing legal in one who under the Holy Spirit unfolds Christ. And let me say further that, where love is, nothing is sweeter than the doing the will of the one that is loved, particularly where we know that He whose will we do is absolutely good and wise in all that He lays upon us. We know that this is the case with God.

*The first "know" is in the present, this (the second) in the perfect, ἐγνώκαμεν , which means (not "have known," but) "have the knowledge of."

"And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." He is no Christian at all, any more than those that pretended to have fellowship with Him and walked in darkness, or said they had no sin, or denied that they had sinned. The contrast is of real Christians with mere pretenders. It is not a comparison between faithful Christians and unfaithful ones. Banish all this kind of notion from your minds. It is delusion, and you lose thereby the profit for your soul. It is not what the Lord is treating of here. He is putting down a new class of evil that was beginning to spring up, of persons pretending to fresh light, but involving a departure from the only light of God, persons who indulged in fine-spun speculations and claimed undiscovered truth, but were in the awful predicament of contradicting the revealed mind of God. It was a different Christ, who was not another but antichrist, as we shall see, a different truth which was not really truth.

The characteristic object of the epistle is to maintain that none can ever rise above the Christ already manifested in this world. After all you may have learnt from Paul or any other, know as you may the Christian's place in grace and all he hopes for in glory, if you want to behold perfection in man you must look back at what Christ was in this world the self-same Jesus who is now in the glory of God. Such is Christ everywhere. There is a season when one needs most of all to think of the cross. There is a season when one needs the comfort of having Him as the Priest in heaven. There is a season when one can appreciate Him as the glorious Head of the church. But it is false that any of these points of view is to make Christ less precious as manifested in this world. Nor is there one who treats it with such decision and solemnity as John. The time was come for this: "Even now are many antichrists." It is the very point and object of our apostle's writing to maintain the indefeasible glory and the infinite excellence of the Lord Jesus in every respect, and this as displaying God the Father in this world. This Satan was seeking to annul through the false teachers now in view. Therefore are we shown from the first, as I have endeavoured to explain, the fulness of grace that came in His person, as well as the revelation of the moral nature of God. But now we have the first great test of the reality of divine life in man, namely, obedience. In this the unbeliever, no matter what his profession may be, is sure to fail. His will is unjudged. He either seeks his own way in pleasure, or he bows to man in superstitious asceticism, without knowledge of the true God or confidence in His grace. His failure is not perhaps in notions, but in obedience. On the other hand the Christian keeps the commandments of God; but he goes farther. It is said, "Whoso keepeth his word." It is more than what is commanded.

He loves to do whatever may be the will of God, no matter what the form. It may be simply seeing how He manifests His character in Christ: this is enough. The obedient heart enters into and ascertains the will of God where disobedience would find nothing but difficulties, obstacles, and uncertainties. There is always to such either a lion in the way or no light. We find it too often in our families. See a child whose heart is not in obedience: what readiness of excuse! "Indeed, I did not know. You never told me. Why did you not forbid me before?" On the other see the obedient child. She has watched her mother's looks even when not the appearance of a command was heard. She knows right well what will please her parent. Just so should we cherish the will of our Father as obedient children. It is not in this case the keeping of the express commands, but of His word. Let me add, that this is the answer to all the pride of man's heart. For take the most moral man you ever saw: on what does he rest? He does this and that because he judges them right. This is his boast: "I always do what I believe is right." Such is the desire of the moral man. I answer, that even if always consistent, and you always did a thing because it is right, you must inevitably be always wrong.

The true ground for a believer, and that which pleases God, is this, not to do a thing simply because it is right, but because it is His will. The life that is formed on obedience is of an altogether different texture and source. To do things because they are right is to do without God and His word. It is merely idolizing self. The man becomes judge of all: "I think this, I do that, because it is right in my judgment." Obedience alone puts man down, and God in His place. This only is right. Hence therefore we find, as the first distinguishing trait of the divine life, the exercise of obedience: not only are His commandments to be kept, but also His word.

But there is more than this. "He that saith he abideth in him ought himself also so to walk, even as he walked." I need not only commandment and word, but Himself as a living person before my eyes. It is always thus in John, who treats of Christ Himself Thus while providing for the deepest, there is a grace which wins the simplest. It is clearly Christ Himself, as He walked day by day in this poor world.

But there follows another and a remarkable word, which needs a little explanation. "Beloved," says he (for this is the true word in verse 7), "I write no new commandment unto you, but an old commandment which ye had from the beginning." It means, as before, from the time that Christ was manifested in this world. "The old commandment is the word which ye have heard from the beginning. Again, a new commandment I write unto you, which thing is true in him and in you." The old commandment was manifested in Christ Himself He alone was always the obedient one. It is now not merely an old commandment, but a new one, yet the very same. Why? Because it is the same life, whether viewed in the Christian or in Christ. If I look at Christ Himself, it is the old commandment seen in Him from the beginning; but now it is no longer this solely, but a new commandment, "which thing is true in him and in you." It is the same life, seen in Christ in its perfection, in us often hindered and obscured by the activity of what is of the first man. Christ alone was its fulness; now we have it in Him. As John tells us, it is true in Him and in you because it is the very same life.

"He that saith he is in the light, and hateth his brother, is in darkness even until now." Love now comes in. It is not disobedience only which detects that a man is not really born of God, but also hatred. He that loves not is not born of God. "But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes." This was the more important to press, because these false teachers had not the smallest concern about their brethren. What they sought was self in one form or another; and consequently light, as they called it, was no more than the invention of novel notions. But the true way in which divine light (Christ) shows itself is in obedience as its effect, and so surely in love, You cannot obey God without loving your brethren also.

This, however, leads into a remarkable parenthesis in the epistle, on which we need not dwell, because it is perhaps more than any other part of the epistle familiar to all. The great characteristic throughout, being life in the Son of God, forbids the apostle from entering into the different measures of attainment as a rule; yet as it is a fact that there are some more mature, some more vigorous, and some comparatively feeble in the expression of Christ here below, the Spirit of God in this parenthesis notices these differences briefly.

Before this is done, He lays down what they had all in common. They were forgiven for Christ's name.

Then the fathers were known by their knowledge of Christ a beautiful and blessed distinction. They had "known him that was from the beginning." This we have seen to be the great text of the whole epistle, and it is the more remarkable that he does not mention any depths or heights of knowledge. Not a word is said about dispensations, or prophecy, or anything that is thought abstruse. There was one that was beyond all others and included everything else: it was Christ Himself. The fathers were those marked by knowing Him. Wherever they might have learned, however their vigour might once have gone forth, they came back to what they started with even Christ. It was a deeper appreciation of Christ, and this as manifesting God the Father here below. Such are the fathers.

The young men went forward in the ways of God, undaunted by difficulties, feeding on the word, and overcoming the wicked one. The babes ( παιδία ) had a real enjoyment of the Father's love.

The apostle traverses the ground again, and in doing so simply repeats in so many words what he had said of the fathers, adding a little more as to the young men, and most of all when he comes to the babes. The gracious condescension of love in this must be manifest to any spiritual mind. Those are peculiarly the objects of our Father's care who need it most. The babes therefore have the chief place in this expanded form. The fathers did not so much want it. It is in addressing the babes that we find the development of the antichrists. They require to be guarded against. They abound in snares and seductions. We have therefore very important light as to the nature of the antichrists; and this consists of two great parts. All Jewish hope is denied, and so is all Christian truth. He denies the Christ, that is, the Jewish expectation. He denies the Father and the Son, and that is the sum of Christianity. Such the antichrist will be the result of a total rejection of both Old Testament and New. He denies the object of a Jew's faith, and also the person into whose love and fellowship the gospel brings those who believe now. All this will be completely swamped by the antichrist. This is the very point to which things are rapidly carrying men in the world at the present moment. I do not mean to say that more than currents everywhere are setting in toward that direction; but undoubtedly there is an undermining of the Old Testament, and a total ignoring as well as a growing rejection of the true grace of God in the New.

After all this is closed, in verse 28, the whole family are seen joined together as little children once more. "And now, little children, abide in him; that, when he shall appear, we may have confidence." The way in which people commonly understand it is, that you may have confidence, but it is "we may have confidence, and not be ashamed before him at his coming." This is exceedingly blessed. He appeals to divine love in the saints. Do you be careful how you are walking; that when Christ appears, we may not be ashamed because of the little you have profited by the grace and the truth of God we have been ministering to you in Christ. This seems the meaning of it. "If ye know that he is righteous, ye know that every one that doeth righteousness is born of him."

Now he is going to enlarge on the subject of righteousness. However, before he enters into it fully, he gives us a prefatory note beginning with the last verse of 1 John 2:1-29, and then shows us the privileges into which grace brings those who are born of God.

"Behold, what manner of love the Father hath bestowed upon us, that we should be called children of God." (1 John 3:1) It may be mentioned here that "sons of God" is never the expression of the writings of John. We have "sons of God" as well as "children" in Paul's epistles. But "children of God" the Holy Ghost employs exclusively both in the gospel and in this epistle of John. Is it asked what is the difference? It lies in this, that son ( υἱὸς ) is more the public, title, whereas child ( τέκνον ) conveys rather the closeness of connection by birth. It expresses community of nature as born of God. For it will be understood that a person who was not a child might be adopted as a son; but the Christian is not only a son adopted by our God he is really a child as being a partaker of the divine nature. This only it is John puts forward and prominently speaks of; and it is seen at once how it connects itself with his doctrine everywhere. We are born of God, born of water and of the Spirit, made partakers of the divine nature (in the sense, of course, of having the life that was in Christ). "Therefore the world knew us not, because it knew him not."

So absolutely is the life of Christ found in us, that we have the same fare, so to speak, as Christ in this world. The world did not know Him; therefore it does not know us. It is simply because of Christ, unknown then personally, unknown now in us who live of His life. When He was here, it was no other life than that which we now have in Him. The world never knew, never appreciated, the life that was in Christ; neither does it recognise that which is in the children of God. But this can in no way hinder the blessedness of the result for the children of God.

This is no mere empty title. "Beloved, now are we the sons (children) of God; and it doth not yet appear" (that is, it has not been manifested) "what we shall be." As far as the word of God could show, (and how well it does!) it is clearly revealed there. This remark is added to cut off misapprehension of the sense, as it may hinder the vagueness that prevails in many minds. Indeed, an hope has been revealed to us most distinctly: what we shall be is revealed not only elsewhere, but here also. The apostle does not at all overlook this. But "it doth not yet appear," in the sense that it has not yet been manifested as a fact before the world; but "we know," says he, and we only know because it has been revealed by the Holy Ghost in the word. "We know that, when he shall appear, we shall be like him; for we shall see him as he is." There is no haze over the future of the child of God. He has the certainty in his soul, because he has the revealed assurance in scripture that he shall be like Christ. Christ being his life now, no wonder that he must be like Christ then; and this too is founded on a ground blessedly sure and simple, and at the same time full of glory to Christ: "We shall see This is enough. Such and so great is the gracious assimilating energy of the Second man, that for us to see Him is to be like Him. When we saw Him here on earth by faith, we were made spiritually like Him; when we shall see Him bodily by and by, we shall be like Him even in our bodies.

Such then is the portion of the Christian by grace; and here is the moral consequence: "Every one that hath this hope on him" founded on Him "purifieth himself, even as he is pure." Thus for the Christian it is not any longer a law that demands this thing or that. There is the full operation of the Spirit by the entire word of God, no part of scripture being excluded from the enjoyment, instruction, and admonition of the Christian. At the same time, what gives all scripture its fulness of application to the believer is the possession and knowledge of Christ Himself. Without Him you cannot understand any part of the Bible spiritually that is, neither certainly nor thoroughly. It is Christ, who not only gives us intelligence, but gives it power by the Spirit over and in us.

Then John proceeds naturally to trace the difference between the two families: "Every one that committeth sin committeth also lawlessness." I give you the sense rather more exactly than it stands in our common version. There is no allusion to transgressing the law. Perhaps there is hardly a worse translation than this in the New Testament, nor one as to which even scholars seem duller. Sin is declared to be lawlessness. Beyond a shadow of doubt it may be asserted that the apostle does not define sin as "the transgression of the law." It is a false version which nothing can justify, and I am perfectly persuaded the more any man understands either the word of God in general or the language in which John wrote, with the less hesitation he will confess this. That a person who is only spelling out his Greek, and learning to render by the help of the Authorized Version, may make difficulties about the matter is intelligible; but it is hard to see how an unbiassed honest man who knows the language could have the slightest question about it. Do I insinuate that our translators were not men of integrity, able, erudite, and pious? They were under no small difficulties, but they tried to do their best. Possibly their attention was never drawn to the point. Even intelligent men were considerably muddled as yet from the past as well as the actual struggles of that day, But instead of either finding fault with them or endorsing all they said, what we have to do is to profit by whatever is good and true, and at the same time to be warned by whatever mistakes others have made.

Now I maintain, not only that the word ( ἀνομία ) will not bear such a meaning, but that it is altogether foreign to the scope of the passage and the drift of the apostle's reasoning. He is not speaking of particular acts, but about nature manifesting itself in our ways. "Every one that committeth sin committeth also lawlessness." A man who sins shows his will alienated from God an evil nature derived from him who fell through Satan. Here the apostle regards man as doing nothing else but his own will, which is exactly what the natural man does. He acts independently of God, and, as far as he is concerned, never does anything but his own will. John is not speaking of positive overt acts, but of the man's habitual bent and character his life and nature. The sinner, then, sins, and in this merely shows out his state and the moral roots of his nature as a sinner (namely, lawlessness). He has neither heart nor conscience towards God: he does what he likes as far as he can. He practises lawlessness; and sin is lawlessness.

What makes it of practical as well as dogmatic importance is, that the common view entails the accompanying error that the law is always in force for all the necessary expression of God's mind and will. But this we know from many scriptures is not true. The Bible is thoroughly explicit, that one particular nation was said to be under law, and that the rest of mankind had no such position, though responsible on their own ground. (SeeRomans 2:12-15; Romans 2:12-15; Romans 3:19.) Here, therefore, the translation cannot be correct which contradicts other passages of undoubted holy writ; for if the common version of 1 John 3:4 held good, the rest of mankind outside the Jews could not have been sinners at all, because they were not under law. Thus, evidently, this error throws the whole doctrine of what sin is and of God's dealings with men into hopeless confusion. It necessarily darkens some vitally momentous parts of God's word as to past, present, and future. For instance, according to the scripture already referred to, in the day of judgment God will by Jesus Christ deal with the Jew according to the law, with the Gentiles that have it not according to conscience; and, by parity of principle, with professing Christians according to gospel light. There is no hint of judging all by the measure which was given to Israel. The idea springs from a source no better than traditional ignorance.

Again, takingRomans 4:15; Romans 4:15; and Romans 5:13-14, it would perplex all to bring in the common version of 1 John 3:4; for it would follow thence that there was no sin, because it had not the form of a transgression of law between Adam, who had a law, and Moses, by whom the law was given. So fatal may be a mis-translation of scripture. In fact, practically, it lowers the sense of what sin is throughout the length and breadth of Christendom, others having fallen into an error similar to that of our own translators. It is therefore as certain as it is important to see that sin embraces much more than a transgression of the law. In this case there could be no such thing as sin without the law, and all would be judged alike as under the law and transgressors of it, contrary to the express word of God. Our version is wrong. Sin is not the transgression of the law, though every transgression of the law is a sin. The true meaning, as I have said, is, "sin is lawlessness."

As for the Christian, then, to resume our sketch, all is different (not conduct only but rather a new nature) from man as such. We know that He (Christ) was manifested to take away our sins, and in Him is no sin. "Whosoever abideth in him" and this is the consequence of really knowing Christ "sinneth not." Such is the life of the Christian that this is the consequence of abiding in Him. If grace has turned my soul to Him, if I am resting on Christ as my Saviour and Lord, my life and righteousness, I shall also by grace abide in Him, and "Whosoever abideth in him sinneth not. In fact, who ever sinned with Christ before his eyes? When a Christian is drawn aside, another object usurps the place of Christ, and his own will exposes him to the wiles of Satan working on his fleshly nature through the world. And "Whosoever sinneth hath not seen him, neither known him." He evidently speaks of one unconverted a man in his natural state. If he had only seen and known Christ, how changed all would be!

"Little children, let no man deceive you." This the false teachers and antichrists were doing. They had invented the awful theory that the great blessing of Christ had swept away all need of self-judgment and holiness that sin was gone in every sense. Hence a believer might take his ease in the world. If Christ had taken away all sin, why talk more about it? What need of repentance or confession, as the croakers talked who refused to go on to higher life and truth? "Little Children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that doeth sin is of the devil."

Here we see the ground for saying that John traces all up to two distinct families-the family of God and that of the devil. "The devil sinneth from the beginning:" such is his character, though he is not under law. "For this purpose the Son of God was manifested that he might destroy the works of the devil." That was His character, and the result of His appearing and work in this world. "Every one that has been born of God doth not sin." Such is the deduction: "for his seed remaineth in him;" the life that God has given through faith, Christ Himself being the source and expression of it "and he cannot sin, because he has been born of God." There is shown the new nature. It is a matter of course that every one lives according to his nature: only the Christian, having two, must mortify the evil and walk according to the good. Take the simplest animal, the bird above, or the reptile below, or any other around us, every creature lives according to its nature. So does the sinner. He lives according to that nature which is now under Satan's power. The believer lives in Christ. John is not here looking at modifications through circumstances, it is to be observed. He is not here looking at particular cases of unfaithfulness. John as a rule does not occupy himself with the details of fact. He looks at truth in its own proper abstract character apart from passing circumstances; and if you do not read John's writings thus, especially the epistle before us, I am afraid that there is little prospect that you will ever understand them.

Having shown this, he now brings in the other test, that is, not simply righteousness but love. "This is the message that ye heard from the beginning, that we should love one another. Not as Cain" no love was there. "Not as Cain, who was of that wicked one, and slew his brother." There is the connection He has brought in the wicked one and his family. Man now is not only a sinner, but especially shows his character in this, that he exhibits no love. By love he means what is of God, and this exclusively. He does not of course deny natural affection, but insists on love as divine. Cain had no love, and proved it by slaying his own brother. "And wherefore slew he him? Because his own works were evil, and his brother's righteous." He here traces the link that binds righteousness with love. We have had righteousness separately as well as love: now he shows that the two things are intertwined, and are found only in the same persons. But here too, as in Christ was no sin, so in Him we behold perfect love, and in the world hatred. Ought we then to be surprised at the world's hatred? Hence, "We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Every one that hateth his brother is a murderer."

Thus things are followed to their full result, as we have seen them traced to their hidden sources before God. How different was all with Christ! "Hereby perceive we the love" . . . To add "of God" spoils the sentence. There is no ground for interpolating any words. But One showed such love, and He was man as surely as God. "Hereby perceive we the love, because he laid down his life for us." If you want to know what love is, look here. This was love indeed. "And we ought to lay down our lives for the brethren." The same life of which we live was in Him: ought it not to be exercised in similar love? We may not often be called to lay down our life for our brethren; but are there not plain, simple, common ways by which it may be tested every day? My brother may have need: it is no use talking about readiness to die for my brother, if I at once shrink back from meeting his ordinary and perhaps urgent necessity? There is nothing great here; it is homely, but how practical! How it puts the heart to the test, and one that might be presented any day of the week!

"Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things." He here puts before them the great danger of trifling with the practical consequences of the truth. Suppose that a man knows what God says and wishes, and yet does not act upon it, what is the consequence? He must get into consciousness of distance from God. "To him that knoweth to do good and doeth it not, to him it is sin," says James. So we have the same question here. The point is not a man's losing his place in Christ, but his ground of confidence with God. Communion is almost as strikingly a characteristic point of John, as life in Christ, and the love from which both flow. He is not satisfied that men should be simply Christians, but that they should enjoy Christ practically. An idle word, a passing thought unjudged, might disturb this.

"Beloved, if our heart condemn us not, then have we confidence toward God." Looking up, a simple soul goes on with the Lord. "Then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. And this is his commandment, That we should believe on the name of his Son Jesus Christ." It is the beginning of everything good, and goes right through to the end, as I need not say. There is the one and only starting-point in the mind of the Holy Ghost, who always gives Christ His own primary place. To be saved even is not put as the first duty, but to "believe on his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him."

Here we come to a very important expression, which we find more particularly in1 John 4:1-21; 1 John 4:1-21. It is not simply our dwelling in Him: this we had already in1 John 1:1-10; 1 John 1:1-10 (and abiding in Him is the same word); but He dwells in us. Wonderful truth! This is here applied to one of these two things. "Hereby we know that he abideth in us, by the Holy Spirit which he hath given us." The Holy Ghost given to us is the palmary proof that God abides in us. He dwells in us by His Spirit. This does not necessarily involve our abiding in God; but if God gives His Spirit to any believer, He abides in that man. We shall find more than this in what follows; but before these truths are explained more fully, John cautions the saints.

Hence 1 John 4:1-21 begins with this warning. He is going to tell us about the Spirit of God and His abiding in us, but he would have us on our guard because there are evil spirits, as certainly as the Holy Spirit, and this as proved by the false prophets that have gone out into the world. "Believe not every spirit." There is nothing that exposes the believer (and it has always been so) to greater danger, than severing the Holy Spirit from Christ. The apostle ever binds His power with Christ's name. We shall be kept in the truth if we remember that the one object of the Holy Ghost is to glorify Christ, and this therefore becomes the test in practice: the Spirit of God must ever operate to keep Christ before our eyes. If not, we are not far from snare. Connect the Spirit with the church merely, and then you will have popery; connect Him simply with individuals, and you will have fanaticism. He is a free and evident witness to Christ. There is the truth. The Holy Ghost is sent down to take of the things of Christ, and to show them to us. He is come to glorify (not a priest nor even the church, but) Christ Himself. This, I admit, is the truest glory of the saint and the church their greatest blessedness and joy. In Christ's name the church is formed by the Holy Ghost; through Him also the Holy Ghost dwells in the believer. This is not doubted; but all this, and the testimony and ways of each and all are invariably for exalting our God by Christ Himself. If they fail here, the salt has lost its savour.

Take, I will not say the grossness of popery but, the Quaker system, as an instance which painfully reverses the truth. The reason is plain: the Spirit is practically severed from Christ, and the result is that, under colour of humility, their testimony constantly tends to exalt the first man. Every child of Adam is supposed to have the Spirit of God. The consequence is that the truth is darkened, impaired, and destroyed, and all due sense of the ruin of man destroyed by their extreme form of Pelagianism, deifying not ordinances indeed but conscience.

However this may be, here we find the apostle solemnly warning the saints against false prophets. Many such men were gone into the world. We want therefore some sure means of discerning them. It is not a question of deciding who are Christ's and who are not; but rather what sort of spirit it is that acts by this teacher or that. It is not at all the point to pronounce on man's state before God or his destiny. People have always been prone enough to form and give opinions when the Lord forbids it. It is clear that we are called of the Lord frankly to accept persons as born of God when they render a true testimony to Christ; but, on the other hand, we ought to beware of endorsing those whose testimony in word or deed is against the name of Jesus.

This then is the test of what is or is not of the Holy Ghost. "Hereby ye know the Spirit of God: every spirit that confesseth Jesus Christ come in the flesh is of God." Let me beg the reader here to leave out a word or two which are not printed in italics. "Every spirit that confesseth that Jesus Christ is come in the flesh is of God." The difference is great. As it reads in the Authorised Version, it is altogether inadequate. It may be in the recollection of not a few here that a generation ago there were manifestations of spirits (evil, I doubt not), which did not deny that Jesus came in the flesh. On the contrary, they seemed to lay the greatest stress on the fact of His incarnation, and chid the orthodox for want of heed to this truth if not of faith in it. The point of their own false doctrine lay in maintaining that Jesus took the flesh in the same condition of corruption in which all others are born, and that Jesus showed His perfection in subduing and purifying the flesh. Of course you will understand that my reference is to the Irvingite movement. To confess therefore that Jesus is come in the flesh is not satisfactory.

What then does the apostle say and mean here? Every spirit that confesseth Jesus Christ come in the flesh is of God. This is to confess His person; not His deity alone, still less His humanity alone, but Him who thus came. The one is a bare acknowledgment of a fact; the other is the confession of a divine person, yet a man. Now there is no demon that ever acknowledges the person of Christ. There is no evil spirit but winces at and refuses to endorse the glory of Christ; whereas the direct object of the Spirit of God is always to maintain His person in all the fulness of His glory, and in all His grace. Let none take it as a statement of His human nature. This is not the meaning. The real humanity of Jesus is contained in it, but it is by no means the whole or chief part of the confession. Take any man yourself, for instance; who would describe you as having come in the flesh? No man that had common sense; because one might well ask in what other way you could come. Here was the difference between the Son of God and any other that ever was born. All mankind must come in the flesh if they come at all. The wonderful thing was that this divine person should come in the flesh. For what claim had flesh on Him in the slightest degree? Nothing but His grace hindered His coming in His proper divine glory. Had He been thus manifested in this world, of course it must have involved the destruction of all the race. According to the will and counsels of the Godhead He was pleased to come in the flesh. It was not the manifestation of glory save of His person morally and in love, but of that very grace which we have seen from the beginning of this epistle, and which runs through to the end.

The spirits, then, which are not of God refuse (save when divine power bent and broke them) to own the personal glory of Christ, while the Holy Spirit of God loves to own it. Such is the test. If therefore any doctrine undermine the glory of Christ, you have an unequivocal proof that it is of Satan as certainly: whatever exalts Christ, according to the word, is of God.

This leads him to speak of the difference of what is in the world from that which is of God. In the world there is ever at work a restless spirit of contrariety to Christ. It is the spirit of antichrist, which will be manifested fully in its own season. Hence it is said, "Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. They are of the world: therefore speak they of the world, and the world heareth them. We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth and the spirit of error." These false teachers being of the world, speak of what has their heart, and this attracts the world. There is sympathy between the world and them. "We are of God," says the apostle, speaking of himself and his fellows raised up to declare the word of God fully. He is peremptory; and this rouses the spirit of unbelief as it meets faith: "He that knoweth God heareth us; and he that is not of God heareth not us." Here again is a serious test. It is not only the confession of Christ, but that man is proved to be of the world who refuses subjection to the apostolic word. Many a man might profess to acknowledge the literal words of Jesus; many another might own only those of the Old Testament. If you do no more than this now, you cannot be of God. He who is really of God, while thoroughly owning every word He wrote of old, feels especially the blessedness of that which He has now given by His holy apostles and prophets. (Compare Ephesians 2:1-22; Ephesians 3:1-21) This was of the utmost moment to urge at the time the gospels and epistles appeared. At the same time, though not of course in exactly the same shape and manner, it always abides a grand test, next to the person of Christ. The time hastens which will prove how few among those that acknowledge the New Testament really hear and believe it. The saddest proof that they do not believe it to be God's word will be their giving it up. Did they believe it, they would no more abandon it than the true mother would allow the child to be cut in twain.

But this brings us to another point not the truth, but loving one another. The truth comes first, and then love. "For love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God" (whatever may be his pretensions and his talk); "for God is love."

This leads him to speak of the way in which God has shown His love. He brings it out in three forms. First, there is the wondrous manifestation of God in Christ which is the foundation of the gospel; and in a twofold way also He was manifested in Christ as life, and as propitiation. If we had not Christ as life, we never could understand God. Could we have understood Him by having Christ as our life without propitiation, as His holiness and judgment would have been slighted, so we could. only be intensely miserable. To have the knowledge of what God is and of what we are, and withal not to have our sins borne away, must be alike His dishonour and our everlasting shame and anguish; and so many a quickened soul who is ignorant of the efficacy of redemption proves in its measure. God in His great mercy does not permit any to know it to its depths. But how many of us have known what it is to be converted, and yet for a while ignorant of the judgment of sin, and its absolute removal for us by the cross of Christ! Consequently one had no taste for the world, a horror of sin, a real desire to do God's will, but not the least rest for heart and conscience in Christ before God. It is a mercy to be thus converted, a misery to abide in this state. What a joy that God does not divorce but unites for us life and propitiation in our Lord and His work! Let not man meddle here. What God has joined let no man put asunder. He has given the same Christ who is life to be also a propitiation for our sins. Such is the teaching of the verses 9, 10, both being the display of the love of God, and in contrast with law (the latter especially), which had no life to give, and could only judge, not put away, sin.

But this is not all. "If God so loved us" (and He has demonstrated it as nothing else could), "we also ought to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us." It is a wonderful word, evidently connecting itself (whether written before or after is of no account) with what is said in John 1:18. There Christ stands the manifestation of God in love. Here the saints are called to be no less. Beloved brethren, how far do we manifest our God and Father by this divine love that never seeks its own, and is at all cost bent on the good of its objects, His children, yea all, even enemies?

"Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit." This goes farther than the last verse of 1 John 3:1-24, which said that He dwells in us, not we in Him. But we shall see more of this, and therefore I do not pause on it, now. "And we have seen and testify that the Father hath sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God."

I hardly know anything that concerns us more profoundly affecting than these verses; for what can be conceived near to God, if it be not dwelling in God and God in us? There is no image that tells out intimacy and mutuality, so to speak, more than this. And when we think who and what God is, as well as what we are, it is indeed a great word to say. Of whom does the apostle say it? Of every Christian; and this too as the simple fruit of the gospel.

But let us look a little at the force of the passage more closely. In the one case we read, "Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit" in the other it is, "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." It is not now said, "Hereby we know." In this instance, perhaps, the person may be without objective knowledge of it: this does not hinder the truth of the blessing. If you confess that Jesus is the Son of God, God dwells in you, and you in God. He dwells in you, having given His Spirit to be in you.

This is the way in which His dwelling in man is effected; but the consequence of that gift to you is that you make God your refuge and delight. There is no such thing is the dwelling of the Spirit in a saint without bringing the soul to judge itself, as well as to peace with God. To this it seems to me that every Christian comes by grace sooner or later, though not always at first. He will be brought to it in God's goodness, were it, as it is often, on a death-bed. We do not always judge aright. There may be not seldom hindrances to comfort through bad teaching, as well as through unjudged sin. Of these I do not speak now, nor of defect in intelligence. Still less do I speak of the effects of the Calvinistic system or of Arminianism, both of which are prejudicial to enjoying the grace of God, Calvinists are apt to think an Arminian cannot have peace. This is all nonsense: he may enjoy peace with God as really as the Calvinist. Indeed experience would say it is more frequent than with those of the opposite school, though each in a different way look within (I believe, unscripturally). The truth is that peace rests on our faith of Christ and His work. Arminianism is no more to me than Calvinism, and I doubt that I admire one more than the other. As systems they seem to me narrow, unsound, and pernicious. But I thank God that to not a few who are committed to both sides He has given to taste of His own grace in Christ.

Be this as it may, if I confess Jesus the Son of God as Him on whom my soul rests, and on His rich redemption, the Holy Ghost says, "I can dwell there." He does dwell there; and if so, He is graciously pleased to draw out the heart to confide and repose in God. This is what is meant by dwelling in God. It is to find in God one's hiding-place, as well as spring of counsel and cheer and strength. One turns to Him in each trial and difficulty as well as joy. I am pretty sure there is not one of us who uses this privilege as he ought. Nor does John speak of degree at all. Such a thought is foreign to the abstract style of the apostle John. He treats of a great fact for the Christian, though it may be more or less realized, and "God dwelleth in him, and he in God." This is what faith receives and has. The beginning is God making His abode in us; the result is that we dwell in God. But sometimes he puts it in the order of our dwelling in God and God in us. It would seem that he then speaks of experience, where he puts our part first, and then God's abode in us.

I must briefly point out the third ground, not the display of love, or its operation in us, but the perfection of love with us (verse 17). It is not only that we know that we dwell in God and He in us by this, that He has given to us of His Spirit; but herein has love been perfected with us, that we may have boldness in the day of judgment; because as He is, so are we in this world. It is not a state given to us in the day of judgment; we are so dealt with now; but this gives boldness even with the thought of the day of judgment before us. How could it be otherwise? If I really believe and am sure that God has made me now to be what Christ is, what can the effect of the day of judgment be but to display the perfections, not only of what Christ is for me, but of what you and I are by and in Christ our Lord? And this we are now.

The last chapter (1 John 5:1-21) speaks of another thing. Here I must be brief indeed. It is connected with the charge at the end of chapter 4 to love one's brother. The apostle had shown the various displays of divine love, with the falsehood of professing to love God while one hated a brother. But this might elicit the question, who my brother is. We need simplicity, as with our God, so with His children. It is in vain to pretend that this is hard to find out. The Spirit of God does lay down unsparingly and in all their fulness the tests of divine life; but now let the question be raised, who my brother is, and the answer is as plain as possible: "Every one that believeth that Jesus is the Christ is born of God."

Is it not sweet that after all the fulness of truth had been revealed, after all the display of Christ in glory had been made by the apostle Paul, after the apostle John had set us in presence of the divine nature and eternal life in His person, we have here such a proof of the unchangeable testimony to the Lord Jesus as Christ? What was the truth that Peter and the rest preached at Pentecost? That Jesus is the Christ. What is the truth with which the epistle of John concludes? That Jesus is the Christ. There is no wavering in what is divine.

No doubt there is the unfolding of truth admirably suited to all the varying needs of the church; but when you come to the question after all who and what is God's child and my brother? this is what he is: the man that believes that Jesus is the Christ. I grant you it is the very lowest confession that the Holy Ghost could accept; and it would be a very poor thing if the Christian only believed that Jesus was the Christ. If made exclusive, what an unworthy dealing with all the glory of Jesus] But it is to me a blessed thing that the Holy Ghost maintains to the end the value of what He began with; not that more was not made known, but that this abides in freshness and power. No doubt such a confession might be most unintelligent, but at least there is this divine reality in his soul he does believe that Jesus is the Christ. That this should be said at the beginning of the Acts of the Apostles we can all understand; but it seems to me that none but God would have thought of insisting on it at the end of the Christian testimony; as if, among the last words that the Holy Ghost uttered, He should saying I have been leading you into all depths and all heights; I have laid open in fresh scriptures the full circle of revealed truth, but I stand to what I began with. Learn the truth, have it developed in your souls, not by the truth developing, but by your growing up into it; but never give up first principles. "Every one that believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him." It is not now loving God only, but His children; and thus your love is proved to be divine, and that you really love God Himself. But there is another query often put: How am I to know that I do love the children of God? Be sure you are in the right path. Here it is "By this we know that we love the children of God." It is not by gratifying them, or going where they go perhaps, or forcing them where you go. You might be totally mistaken; you might hurry souls, or be drawn away by them yourself. There is no love in either one or other, but there is in this "when we love God and keep his commandments." If my soul goes out to Him in love, and I show it by unreserved fidelity to His will, there is nothing that is more truly an exercise of love to His children. You may seem to the careless not thinking of them, but you are then loving them best. When you make an object of the children of God, there is no real love. When you are really devoted to God and to His will, you truly love the children of God.

"For this is the love of God, that we keep his commandments: and his commandments are not grievous." The law was a yoke so grievous that neither their fathers nor they were able to bear; but it is not so with the truth of God. The law of God was for the punishing as well as testing of the old man; the word of God is the food and directory of the new man. But is not the world a great hindrance? No doubt; but there is a something that overcomes the world; and what is this? Faith. But mark, he does not say that "every one who believeth that Jesus is the Christ" overcomes the world. Perhaps you may see some whom you cannot doubt are the real children of God, but they do not overcome the world. What then will enable them to overcome the world? Believing that Jesus is the Son of God. "The Christ," I might perhaps say, connects Him with the world, with the Jews and the nations He is to govern; " The Son of God " connects Him with the Father above the world. Such is the difference. Thus, while holding fast and giving all its value to the confession that Jesus is the Christ of God, I am not to be tied to it. We need a growing sense of what Christ is, and of His glory, in order to resist the downward tendency and the ensnaring power of the world around; and true power over the world is by advancing in the knowledge of Christ. There is no other thing that will wear so well. "Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"

"This is he that came by ( διὰ ) water and blood." John keeps us fully in the consciousness of our deliverance, but also of our responsibility ( i.e., as God's children). "This is he that came by water and blood, even Jesus Christ; not by ( ἐν ) water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is the truth. For there are three that bear witness, the Spirit, and the water, and the blood: and these three agree in one." This, and no more here, is genuine scripture. A good deal of the two verses is and ought to be left out, if all legitimate authority is heeded by us.

The historical fact, which becomes the basis of the teaching, is that recorded in the Gospel, John 19:34; John 19:34, to which special attention is drawn in the following verse, as recorded by John who saw it; "and his record is true; and he knoweth that he saith true, that ye might believe." Here, instead of putting that inspired witness forward, the Spirit takes this place, the greatest of all present witnesses for Christ. The idea of baptism here is as childish for "the water" as the Lord's Supper is confessed to be for "the blood." Purification, propitiation, and power answer to the three, all flowing to us in or consequent on the death of Christ, the Son of God.

"If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath witnessed concerning his Son. He that believeth on the Son of God hath the witness in himself: he that believeth not hath made him a liar; because he hath not believed in the witness which God hath witnessed concerning his Son," etc. That is, God bears His testimony in this wondrous triad the Spirit, the water, and the blood, three witnesses, yet only one testimony: namely, that there is no life in the first man at all, and that all the blessing is in the Second; that He it is who by His death expiates my sins and purges me, and that the Holy Ghost gives me the joy of both by faith. The Holy Ghost is come not to bear witness to the first man He has only to convict him of sin but He testifies to the glory of the Second man, the riches of God's grace in Him, and the efficacy of His work in death for the believer. The church was becoming a ruin; but the believer has the witness in himself. Eternal life is superior to all change; and that he has even Christ an object of outward testimony, but also by grace in himself.

This is farther pursued, showing that it is in the Son of God. "He that hath the Son hath life;" and if a man has not the Son of God, it does not matter what else he may have, he has not life. It is in the Son, and only in Him.

Then comes the conclusion. "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life," And there he stops. What is added as the last clause of verse 13 only spoils the verse. It was put in by man. "And this is the confidence," it is not a question of life only, but of confidence. "And this is the confidence that we have in him, that, if we ask anything according to his will, he heareth us." Thus after life comes confidence, and then the formal close of all follows, as we see in verses 18-21. "And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we have asked of him." But is there not such a thing as sin? Yes. "If any one see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: concerning that I do not say that be should make request. All unrighteousness is sin: and there is a sin not unto death."

Let me make a brief remark on this. The "sin unto death" has nothing to do with eternal death, but with the close of this life. It means not some extraordinarily grievous act, but any sin whatever under special circumstances. For instance, when Ananias and Sapphira lied in presence of the grace that the Holy Ghost was then bestowing on the church, this was "sin unto death." Many a man since then has told a lie which has not been so judged: it was not therefore a "sin unto death." The circumstances of the case have an important influence in modifying it and giving it character. So with any other sin. I mention this because it is there precisely where spiritual power is necessary very often; and all children of God might not see the bearing of a sin and its peculiar heinousness under a given state of things; but when once it is shown, they can understand it perfectly, because they have the life of Christ in them, and the Holy Ghost too. "All unrighteousness is sin, and there is a sin not unto death." We must not think that all sin is unto death; but any sin under peculiar circumstances might be.

And then the last verses sum up the whole matter. "We know that every one that is born of God sinneth not." We saw that to be born of God, to have life, is the great doctrine of the epistle. Here is its character. Such an one does not sin, "but he that has been born of God keepeth himself, and the wicked one toucheth him not." Here we have not merely its character, but its source. The character was Christ; the source is God. "We know that we are of God, and the whole world lieth in the wicked one." This is the other sphere. "And we know that the Son of God hath come." Now we have the object given. "The Son of God hath come, and hath given us an understanding that we may know him that is true; and we are in him that is true, in his Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols" objects apt to rise with blinding power between their eyes and Christ.

APPENDIX ON 1 John 5:7-8 .

It is much to be regretted that excellent persons in all ages have been prone to rest some of their defences of the truth on untenable ground. The danger is that when any of these mistakes in proof are set aside, especially by foes of the truth, not only are such uninformed and incautious disputants apt to fight stubbornly for what is indefensible ( i.e., really for self), but others, partly through timidity, partly through ignorance, may dread that the truth itself is imperilled, or be even disposed to stand in doubt of it, confounding the ill-conduct of its advocates with its own impregnable evidence.

Thus one hears with humiliation that any man of learning should seek to shelter the famous passage of the three heavenly witnesses from the reprobation which to say the least an interpolated gloss deserves, and from none so heartily as from pious men jealous for the divine glory of the Lord Jesus. Truth is itself too sacred to admit of giving quarter to that which is spurious, the continued sanction of which is hostile to the authority of the Bible, and in particular to the very point which the suspicions article is meant to support. Let us remember that the study of the authorities on which the Greek Testament rests has greatly developed during the last seventy years, and especially perhaps the last thirty. During this time many fresh manuscripts, some of great value and antiquity, have been brought to light, along with a fuller and more exact collation of all that had been previously known; and this makes an error of the kind less excusable and more painful, if it be in a quarter one respects.

I will not cite, however, from any volume of the day, but confront a sentence of the famous J. Calvin with the facts, that every intelligent Christian who may want information, but values nothing but the truth, may be enabled to judge for himself. "Since, however, the passage flows better when this clause [from "in heaven" to "in earth" inclusively] is added (!) and as I see that it is found in the best and most approved copies (!!) I am inclined to receive it as the true reading."* (Calvin, Translation Soc. Comment. on the Cath. Epistles, p. 257. Edinburgh, 1855.) Then, again, Beza, who ought to have known more of the manuscripts, follows in the wake of his leader. Such statements, I confess, are inexplicable, save on the supposition both of strong prejudice and of surprising inattention to the facts of the case. For so decisive is the testimony of ancient documents (whether manuscripts, versions, or citations by the earliest ecclesiastical writers), that if this portion can be allowed to be scripture against their testimony, a fatal blow is inflicted on all certainty of evidence for the rest of the New Testament; for all the uncials preserve a dead silence as to it, more than 160 cursives, all the lectionaries, all the ancient versions except the Latin, and even of the Latin more than fifty of the oldest and best copies, and of the rest it is in some cases inserted by a later hand, and with that uncertainty of position which often accompanies an interpolation; while it is not once quoted in any genuine remains of the early Greek or even Latin fathers, even where the occasions seem most to call for it. Its supposed citation by Tertullian, Cyprian, Jerome, etc. is an illusion.

* "Quia tamen optime fluit contextus si hoc membrum addatur, et video in optimis ac probatissimis fidei codicibus haberi, ego quoque libenter amplecter." Comm. in loc. Ed. Genev. p. 74.

Hence Erasmus, in his first (1516) and second (1519) editions of the Greek New Testament, so far faithfully followed his MS, and did not print verse 7. It would seem that the Complutensian editors must have boldly translated the Latin version as it stands in the majority of the extant copies; for in the captious attack now before me (Annotationes Jacobi Lopidis Stunicae contra Erasmus Rot. in defens. translationis N.T. Complut. 1520), the ablest of them does not pretend to diplomatic authority for the Greek they venture to print, but arraigns the Greek MSS. as corrupted, and backs up the common text of the Vulgate by a quotation from Jerome's (?) - Prologue to the Canonical Epistles. " Sciendum est hoc loco graecorum codices apertissime esse corruptos: nostros (!) vero veritatem ipsam ut a prima origine traducti sunt continere. Quod ex prologo beati Hieronymi super epistolas canonicas manifeste apparet. Ait enim Quae si sic ut ab eis digestae sunt ita quoque ab interpretibus fideliter in latinum verterentur eloquium: nec ambiguitatem legentibus facerent: nec sermonum sese varietas impugnaret illo praecipue loco ubi de unitate trinitatis in prima Ioannis epistola positum legimus, In qua etiam ab infidelibus translatoribus multum erratum esse a fidei veritate comperimus trium tantummodo vocabula hoc est aquae sanguinis et spiritus in ipsa sua editione ponentibus et patris verbique ac spiritus testimonium ommittentibus in quo maxime et fides catholica roboratur et patris et filii et spiritus sancti una divinitatis substantia comprobatur." [I give the quotation as S. cites it, not as it stands in the Benedictine edition of Jerome's works.]

Erasmus had already replied to our notorious countryman, Edward Lee (afterwards Popish archbishop of York), that he did not find in the Greek what was so common in the Latin, and edited accordingly, without expressing approval or blame; that he had at different times seen seven manuscripts, in none of which was anything that answered to the ordinary Vulgate. "Porro quod Hieronymus in Praefatione sua testatur hunc locum ab haereticis depravatum, si velim uti jure meo, possem appellare ab Hieronymi auctoritate, quod Leus facit quoties ipsi commodum est And then he proceeds to expose the exaggeration of Lee, and to propose a conjectural correction in the citation from the prologue. (Desid. Erasmi. Opp. tom. ix., coll. 275, 276.) The truth is, that, by the common consent of the learned, including the Benedictine and other editors of Jerome's writings, this prologue is confessed not to be his production, but of a much later age, and by an inferior hand. To his Spanish critic he answers, "Hic ex auctoritate Hieronymi [which we have just seen is no authority at all, being a forgery], docet Stunica Graecos codices palam esse depravatos. Sed interim ubi dormit codex ille Rhodiensis? P orro nos non susceperamus negotium emendandi Graecos codices, sed quod in illis esset, bona fide reddendi." Then, after a long argument intended to neutralize the alleged statement of Jerome's (which Erasmus says, and no wonder, he does not quite understand), he adds, "Cum Stunica meus toties jactet Rhodiensem codicem, cui tantum tribuit auctoritatis, mirum est, non hic adduxisse illius oraculum, praesertim cum ita fere consentiat cum nostris codicibus, ut videri possit Lesbia requla. Veruntamen ne quid dissimulem, repertus est apud Anglos Graecus codex unus, in quo habetur, quod in vulgatis deest. Scriptum est enim hunc ad modum· Ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῳ οὐρανῳ , Πατὴρ , Λόγος , καὶ Πνεῦμα [ ἅγιον is omitted], καὶ οὗτοι οἱ τρεῖς ἓν εἰσίν . καὶ τρεῖς εἰσὶν [ οἱ is omitted] μαρτυροῦντες ἐν τῃ γῃ , πνεῦμα , ὕδωρ , καὶ αἷμα , εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων , etc. Quanquam hand scio an casu factum sit, ut hoc loco non repetatur, quod est in Graecis nostris, καὶ οἱ τρεῖς εἰς τὸ ἓν εἰσίν . Ex hoc igitur codice Britannico reposuimus, quod in nostris dicebatur deesse: ne cui sit causa calumniandi. Quanquam et hunc suspicor ad Latinorum codices fuisse castigatum. Posteaquam enim Graeci concordiam inierunt cum Ecclesia Romana, studuerunt et hac in parte cum Romanis consentire." (Ib. coll. 351-353.)

Therefore Erasmus in his third edition (1522) inserted verse 7, correcting two errors and supplying the omission at the end of verse 8 in what he called the Cod. Brit. (or Montfort MS.), which probably had the Acts and Epistles added about this very time to the Gospels written a few years before, as the Revelation was added by another hand later still copied, it would seem, from the well-known Leicester MS. Erasmus put in the passage to keep his promise, not because he counted it genuine. Is it too strong to fear that a document so framed, which cannot be traced beyond a friar named Froy, and which came in so opportunely to supply an apparent authority for a Greek text (of which more presently) for the three heavenly witnesses, points to a dishonest source?

It is remarkable too, as Sir I. Newton noticed long ago, that there is a marginal note by the side of this passage in the Complut. Polyglot, as in1 Corinthians 15:51; 1 Corinthians 15:51 and Matthew 6:13, where the Vulgate is in conflict with the Greek MSS. It is a pity, however, that they were not as explicit on 1 John 5:7 as there, and that they did not cleave to the Greek against the Latin, as they did in rejecting its absurd misrepresentation of 1 Corinthians 15:51. They do indeed cite Thomas Aquinas for1 John 5:7; 1 John 5:7. "Now to make Thomas thus in a few words do all the work was very artificial" (says Sir I. N., Works, vol. V. P. 522); "and in Spain, where Thomas is of apostolical authority, it might pass for a very judicious and substantial defence of the printed Greek. But to us Thomas Aquinas is no apostle. We are seeking for the authority of Greek manuscripts."

To what then is the passage due? It is as clear as anything of the sort can be, that what we call verse 7 sprang from Augustine's remarks on what now stands as verse 8, possibly suggested by words of Cyprian to a similar effect. Compare his treatise contra Maximinum Arian. Episcop. 1. ii. c. 22. (Tom. viii. col. 725, ed. Ben.) Not that the celebrated bishop of Hippo cites the passage: what he says is professedly his comment or gloss on the words spirit, water, and blood. "Si vero ea, quae his significata sunt, velimus inquirere, non absurde occurrit ipsa Trinitas, qui unus, solus, verus, summus est Deus, Pater, et Filius et Spiritus sanctus, de quibus verissime dici potuit, Tres sunt testes, et tres unum sunt: ut nomine Spiritus significatum accipiamus Deum Patrem: de ipso quippe adorando loquebatur Dominus ubi ait, Spiritus est Deus. (Id. iv. 24.) Nomine autem sanguinis Filium quia, verbum caro factum est. (Id. i. 14.) Spiritum sanctum," etc. From the reputation of Augustine this fanciful idea at first gained currency and acceptance, though not always in precisely the original shape; then it seems to have been inserted in the margin as a gloss, till at length, through the ignorance of the transcribers and the clergy in general, it positively crept* into that text which the Council of Trent, with a temerity as amazing as the lack of knowledge it betrays, pronounced authentic. Hence the danger of demoralising Roman Catholic scholars, some of whom, like R. Simon, were doomed to do a perpetual violence to their conscience, while others, bolder in evil, misdirect every weapon that ingenuity can devise to make the worse appear the better reason. Most, no doubt, entrench themselves with a sort of blind honesty in their last stronghold: they believe what the church believes a pitiful answer where it is a question of revealed truth.

* Jerome (Epist. cvi. ad Sunn. et Fret.) speaks of a similar course of mistake in copying his own version. "Et miror quomodo e latere Adnotationem nostram nescio quis temerarius scribendam in corpore putaverit, quam nos pro eruditione legentis scripsimus hoc modo," etc. (S. Hieronymi Opp. tom. i. p. 659, Ed. Ben.) But we need not go outside the commonly received text of the Greek New Testament in order to find another instance of what was first a marginal gloss, which at length crept into the text; for such seems to be the history ofActs 8:37; Acts 8:37. It is curious that here the conditions are reversed as between Erasmus and the Complutensian editors; for he owns the verse wanting in his Greek copies, yet inserts it in deference to the Latin, whilst they follow the Greek spite of the Latin.

As to internal evidence, it is equally conclusive against the passage foisted in. To bear witness "in heaven" is nonsense; to say "on earth" is superfluous; for earth is the constant scene of testimony. Again, the Father and the Son are the true scriptural correlatives never the Father and the Word, which last is in correlation with God, as we see in John 1:1-51. Further, since Pentecost the Holy Ghost is distinctively said to be sent down from heaven, and this with a view to the testimony of the gospel, instead of bearing record in heaven with the Father and the Son. Lastly, those who adopt the passage as it stands in the vulgar Latin copies are led to lower the character of the witness borne; for as they of course treat the first three as divine, so they regard the last three as earthly and created witnesses, making the πνεῦμα to be no other than "the created soul of Christ which he breathed forth on the cross, thus witnessing that he was true man." It would be awkward to make the same Spirit witness both in heaven and on earth.

Objections to the omission of verse 7 have been imagined, as many are aware, for various reasons, all of which seem to me weakness itself. 1. As to the supposed breach of connection, one has only to read verse 6 in order to be convinced that, on the contrary, the three heavenly witnesses come in most strangely between the water and the blood and the Spirit, of which that verse treated, and verse 8, which pursues the same subject. Internally therefore, as much as externally, verse 7 can only be viewed as an intrusion. The Trinity (fundamental a truth as it is, and without it Christianity is a myth) has no possible link with the context. Christ in death, yet withal life eternal, is the point on which the three witnesses converge with their one testimony. 2. The expression οἱ μαρτυροῦντες , said of the Spirit, the water, and the blood, is no difficulty without verse 7, because they are evidently personified. 3. The wonder is great how Bishop Middleton, the able investigator of the usage of the Greek article, could have so palpably erred as to say that the τὸ before ἓν in verse 8 presupposes ἓν in verse 7, and therefore that both verses stand or fall together. Previous reference is only one of the sources of the article. Ἓν , I grant, might be used of the persons in the Trinity (compare John 10:30 for the Father and the Son); but τὸ ἓν is absolutely necessary for the Spirit, the water, and the blood, where identity of nature is not in question but unity of scope. Compare Philippians 2:2. Other arguments, such as that founded on two editions of the Epistle, or on the influence of Arians, or on the negligence of transcribers, do not call for a detailed consideration in this place if at all.

Of the state and manner in which the passage is found in the few real or factitious Greek manuscripts that contain it, we may observe, (1) that both in the Graeco-Latin Cod. Ottobon. (Vat. 298) and in the Greek Cod. Montfort. (Trin. Coll. Dubl. G. 97) the three heavenly witnesses are set down without the Greek article to any one of them ( πατὴρ , λόγος , καὶ πνεῦμα ἅγιον )! a construction which indicates not obscurely the hand of one used to Latin (which has no article) and grossly ignorant of Greek; (2) that the same Cod. Ottobon. gives ἀπὸ τοῦ οὐρανοῦ , translated in the corresponding Latin by in celo, though not ἀπὸ , as Scholz has strangely read, but, ἐπὶ τῆς γῆς ; (3) that whilst the Cod. Ottobon. represents that the Father, Word, and Holy Spirit ( εἰς τὸ ἓν εἰσὶ ) "are to one purpose," or agree in one, (translated by itself unum sunt!) the Cod. Montfort. says ἓν εἰσὶ , "are one;" and both (like the Complut. Polyglot) leave out the grand point of the genuine scripture; for neither gives the smallest hint of the revelation that the three witnesses, the Spirit and the water and the blood, conspire in one testimony. I may say that the Montfort MS. unquestionably Latinizes elsewhere in 1 John, and in the immediate context, in opposition to all other Greek manuscripts.

As for the only other documents as yet produced in favour of the amplified text, suffice it to say that the Codex Ravianus of Berlin is now (as well as one of those at Wolfenbüttel) acknowledged to be a forgery, copying the very characters (in themselves peculiar) of the Complutensian Polyglot, and even repeating some of its misprints! That which Scholz cited as 173 in his list is the Codex Regius Neapolitanus, which in the text really confirms the truth, but adds on the margin in more recent characters the disputed clause. Here only, as compared with Codd. Ottobon. and Montfort., the article is duly inserted; but there is this unfortunate flaw in its value, that while the manuscript was written in the eleventh century, the addition cannot claim a higher antiquity than the sixteenth, if indeed so high. Such evidence as this might be easily multiplied by dishonest hands; but the weight of it all would be nil.

It may be worth while to mention, as corroborating the testimony to the source of this mistake, not without fraud, that its earliest known occurrence in Greek is in the Greek version of the Acts of the fourth Lateran Council (in 1215), where it stands thus - ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν οὐρανῳ ὁ πατὴρ , λόγος , καὶ πνεῦμα ἅγιον · καὶ τοῦτοι (sic!) οἱ τρεῖς ἓν εἰσίν . εὐθύς τε προστίθησι . . . καθῶς ἐν τισὶ κώδηξιν (sic = ἀντιγράφοις ) εὑρίσκεται . So the passage stands both in Hardouin's Collection (tom. vii. p. 18) and in Mansi's (tom. xxii. p. 984).I can hardly doubt that this it was which encouraged the Complutensian editors to venture on their daring importation into the Greek New Testament of a passage which, however well meant doctrinally, bears the indelible trace of human infirmity, even after Stunica and his companions did their best to make decent Greek of it by inserting τῳ before οὐρανῶ , ὁ before λόγος , and τὸ before (not πν . but) ἅγιον πνεῦμα ,* correcting also τοῦτοι , which was no doubt a blunder for οὗτοι . But they went a little too far when they changed ἓν into εἰς τὸ ἓν after the first three, and left out εἰς τὸ ἓν after τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα where these words beyond controversy ought to be. No doubt they were guided by Latin copies made since Th. Aquinas' day and that council. They refer in their marginal note to the perverse doctrine of Joachim on the Trinity, which was condemned at this very council of the Lateran.

* Hence Calecas in the fourteenth century, and Bryennius in the fifteenth, as Bishop Marsh noticed, being native Greeks, and feeling the deficiency of the Lateran Acts in Greek, wrote ὁ λόγος καὶ τὸ πνεῦμα τὸ ἅγιον . The copyist of the Montfort MS. omitted the article even before πατὴρ , not to speak of the other words which require it.

If we turn to Thomas Aquinas, as referred to, the erroneous statement is sufficiently startling. He cites verse 7 as it stands in the later Latin copies, and reasons on the heterodoxy of Joachim, who applied the unity there, not to essence, but to affection and consent. Then, quoting verse 8, he says, "In quibusdam Libris attexitur: et hi tres unum sunt; sed hoc in veris exemplaribus non habetur (!), sed in quibusdam Libris dicitur esse appositum ab haereticis Arianis ad pervertendum intellectum sanum auctoritatis praemissae de unitate essentiali trium personarum (!!)." (Divi Thomae Aquinatis. Opera, tom. viii., p. 83, Venetiis, 1776.) This probably accounts for the omission of the clause that concludes verse 8 in the Complutensian Polyglot, as well as in some of the Greek copies manufactured after the fourth Lateran Council. Some excuse may be allowed for one like the "angelic doctor," who was unacquainted with the Greek scriptures; but why then did he dogmatise on so serious a subject? Total ignorance is the only conceivable palliation of his assertions, which are notoriously opposed to truth. And what can one think of the deliberate sanction given to all this by Cardinal Ximenes and his editors in the renowned Polyglot of Alcala? Are we to shelter them also under such a plea? If not, what then?

Again, what can one judge of the knowledge or the moral integrity of keeping up such a note to1 John 5:7; 1 John 5:7 in modern reprints of Jerome's works ( e.g. the Abbé Migne's, Paris, 1845) as the following? "Caeterum nota sunt pro ejus versiculi germanitate testimonia Patrum Africanorum, Tertulliani, Cypriani, Eugenii, Fulgentii, Vigilii, Victoris, e[t]quatuor centum Episcoporum in fidei professione, quam Vandalorum regi obtulerunt. Major omni exceptione est Cassiodorus," etc. (Patrologiae Curs., tom. xxix., coll. 846.) Not to speak of the silence of the Greek fathers on a question of the Greek text, it has been proved repeatedly and minutely that not one of these could have read the passage in the Greek as it now appears in the Vulgate. All that can be fairly drawn from Victor Vitensis' story of the symbol of faith presented by the African bishops to Hunneric is that the three heavenly witnesses must have been then read in their Latin copies. But it is certainly not so in the oldest and best Latin manuscripts that are extant, as all intelligent Romanists must know.