2 Peter 3
DODD2 Peter 3:1
That they might be effectually guarded against the artifices of those who scoff at religion, or lie in wait to deceive, the apostle directs them to adhere closely and steadily to the holy scriptures; and represents to them the absolute certainty, and awful manner, of the destruction of this world; concluding with several weighty and pertinent exhortations. 2 Pet. III. throughout.
PETER III. 1.
THIS second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:
PETER III. 1.
THIS second epistleᵃ I now write to you, my dearly beloved brethren, with the same purpose with which I wrote the former; in [both] which, I stir up your sincere and upright minds, for such I hope they indeed are, in the remembrance of those glorious principles of our holy religion, which may be of the greatest importance to your spiritual improvement. For it
That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:
is my ardent desire, that in order to your advancement in true religion, you may be mindful of the words which were spoken long before our own time, by the holy prophets who lived in remote ages; and also of the commandment of us the apostles of the Lord and Saviour,ᵇ who hath
ᵃ This second epistle] Archbishop Tillotson seems to think, this last chapter to be a distinct epistle by itself See his Works, Vol. II. p. 718. Grotius imagines that it was written after the destruction of Jerusalem, and expresses the triumph of profane men, when they saw that Christ did not come to judgment, as it was expected he would then do. He infers from hence, that this epistle was written not by Simon Peter the apostle, but some other Simon. But I confess, I see no reason at all for any such conclusion; nor do I perceive these scoffers were then actually come, but only predicted.
ᶜ The commandment of us the apostles of the Lord and Saviour.] Some translate this clause, The commandment of the apostles of our Lord and Saviour; and would from hence infer, that Simon, who wrote this epistle, was not an apostle himself; but the version I have given, is most agreeable to the order of the original words. The learned author, whom I mentioned above, (sect IV. note 5,) observes, that the apostolic constitutions affirm, there was a council
ᶜ The commandment of us the apostles of the Lord and Saviour.] Some translate this clause, The commandment of the apostles of our Lord and Saviour; and would from hence infer, that Simon, who wrote this epistle, was not an apostle himself; but the version I have given, is most agreeable to the order of the original words. The learned author, whom I mentioned above, (sect IV. note 5,) observes, that the apostolic constitutions affirm, there was a council
To guard them against the scoffers at God’s j
condescended by our instrumentality, to send you messages upon which your salvation evidently depends; a method which Divine wisdom and love hath pitched upon, to accomplish that important and desirable end: Knowing this first, as what is most necessary to be remembered and considered, that in the last days, which are now approaching apace, there shall come profane mockers, walking in a most scandalous and licentious manner, according to the impulse of their own ungoverned lusts and appetites; And they shall deride the hope of the faithful followers of Christ, saying, “Where is the boasted promise and declaration of his coming, in which these silly deluded creatures reposed so great a confidence? For since the fathers of former ages are fallen asleep, all things remain just in the same state and situation as [they were] from the beginning of the creation; the times and seasons revolve as they did before, and there is no such marvellous interposition of this Jesus, as to turn the sun into darkness, and the moon into blood, to cause the stars to fall from heaven, to bring down vengeance and destruction on all his enemies, and to confer an ample reward on his servants.” But this they willingly are ignorant of, and they continue ignorant of it through affectation, plain and obvious as it is from the word of God, that all nature is in his hand, and at his disposal, and that he can in whatsoever time and manner he pleases, change and overthrow its universal system; they know and consider not, that by the almighty and ever efficacious word of God, the heavens, with all their host, were produced of old, and the earth subsisting from the water, with which the mass of it was
of the apostles called on occasion of these teachers, whom St Peter guards against, and that all in common delivered this advice, which he has admonished the Christian converts to regard.
Makers.] Archbishop Tillotson explains this of the Corporations, a large part of the Gnostics, who denied the resurrection of the dead, and the future judgment, and a meared quickly after the writ-
ing this epistle. See Tillotson’s Works, Vol. II. p. 711
d Since the fathers are fallen asleep] Mr. Grove would render it, for except that the fathers are fallen asleep; that is, That the inhabitants of the world are continually changing, and new generations rising instead of the old, all other things continue as they were. See Grove’s Addict. Posthum. Serm. Vol. I. p. 200.
e eavens and the earth are reserved unto re.
at first covered ; till by the Divine command, it emerged from it, and the liquid element flowed to its appointed channel ; and God ordained that the earth should be nourished and supported by water, which is the life of the vegetable creation. Yet that very element from which it had its original and support, became at length, by Divine appointment, the means of its destruction ; whereby, that is, in consequence of which constitution of things, under a different direction and agency of God, the world that then was, being deluged with an irresistible inundation of water, perished, and every thing upon the face of it was destroyed ; none of the human race, or other terrestrial animals surviving, but those who, by God’s special Providence, were preserved in the ark. It appears from hence credible in reason, as well as certain from Divine revelation, that the earth may be dissolved, and its inhabitants removed. But we know that God has determined to effect this great revolution, by a method far different from that of the former ; for the heavens and the earth, which now [exist] are treasured up, as it were, by the same word, and guarded from all dangers of a second deluge of water, being kept to be dissolved by a deluge of fire, on the day which God has appointed for the display of his righteousness at the universal judgment, and for the destruction of ungodly men, who, alas ! so generally abound, and towards whom his patience has been so long exercised. This is indeed in the course of Divine Providence long delayed ; but let not this one thing be hid from you, my dearly beloved, that one day [is] with the Lord as a thousand years, and a thousand years as one day ; all the divisions of our time are so absolutely disproportionate to his eternity, that the difference between one and another of them seems to be lost in his
e Whereby ] Very possibly & av refers to egress, the heavens, mentioned above, and may relate to the windows of heaven being opened, and pouring forth upon the earth a destructive deluge of water.
f One day as a thousand years.] This was, as many have observed, a proverbial
expression among the Jews, to signify that no finite duration bears any proportion to the eternity of God. Plutarch has a passage exactly parallel to it in his discourse on the slowness of the Divine vengeance.
The day of the Lord will come as a thief in the
presence; and a vengeance certainly to be inflicted after a thousand years, is nearer in his estimation, than that which is to be executed to morrow is in ours. And indeed as to the delay of this awful season, the Lord is not slow concerning the accomplishment of his promise to his people, who look for this complete deliverance, as same under the infirmities of their impatience, may be ready to count [it] slowness: but good reasons are to be assigned for it, most consistent with the perfections of the Divine nature; especially this, That he is long suffering towards us, and endures in great compassion, as not willing that any should perish, but that all should come over to repentance, and thereby to salvation; to which, by the exercise of this patience, he seems tenderly and graciously to invite the worst and most unworthy of mankind. But at length the day of patience will have its period, and this day of retribution will come suddenly and irresistibly; yes, sirs, the day of the Lord will come as a thief in the night, (Mat. xxiv. 43,) will break in upon men, when they least expect it, with a terrible alarm; even that day, in which the heavens shall pass away with a great noise, and the elements, of which this goodly frame of nature is composed, being set on fire, shall be dissolved, and the earth and all its works, shall be burnt up, so that none of the ornaments of nature, or of art, shall any longer continue; but the whole shall be one undistinguished heap of smoking desolation. O, therefore, be persuaded to lay this to heart, and seriously and daily reflect with yourselves, since all these things which are now so ready to engross your thoughts and your affection, shall be dissolved, what manner of persons ought ye to be in the exercise of holy conversation and piety. We, Christians, I say, who have the express revela-
The day of the Lord.] It has always appeared surprising to me, that Dr. Hammond should refer this context to the coming of Christ to the destruction of Jerusalem. Mr. Ray has most solidly confided him at large, in his three Discourses, p. 244, 245, urging the opposition between the deluge, and the day here spoken of in the preceding verses, and that a long delay was intimated in the word thousand years; whereas the destruction of Jerusalem happened, at farthest, about twenty years after the writing of this episode. The day of judgment of ungodly men, mentioned ver. 7, does also, I think, afford a sufficient answer to this hypothesis; as well as the mention of a new heaven and earth, as what was immediately to succeed this important scene.
then be diligent to be found of him in peace :
tion of these things, how should we be affected withthem, looking for, and as it were, hastening on with our ardent wishes, the coming of the day of God, though it be attended with so much terror, though it be the day in which the heavens being on fire, as I said, shall be dissolved, and the elements shall melt with fervent heat? Yet still, through the Divine grace, it is a day that we have reason, not only to wish, but even to long for, as we, according to the tenor of his unfailing promise, look for a glorious and transporting change, which will then commence, for new heavens, and a new earth, new and everlasting abodes, which Divine mercy will then open to our raptured view, into which it will conduct us, and in which righteousness, perfect holiness and felicity, dwelleth. Therefore, my beloved, bearing these great truths in your minds, give up your whole souls to their influence, and expecting these things, these most awful and important scenes, endeavour with the utmost diligence, that ye may be found by him, by your great Lord, who will preside over even this dissolving world in peace, and may be presented spotless and blameless before him. And while this triumphant season is delayed, account the long suffering of our Lord Jesus Christ to proceed, as it really does, not from the least defect of power, or forgetfulness of his promise, but from his gracious desire to promote the salvation of his people, and to afford to all who are willing to embrace it, an opportunity of securing this final and everlasting deliverance; as also our beloved brother Paul, whom I am far from honouring the less on account of his being sent to the Gentiles, according to the wisdom given to him by the inspiration of the Holy Spirit, has written. The passage to which I refer, is in a letter immediately directed to the Romans, but it may be considered
h Hastening on, &c.] This is the emphasis of the original expression, according to the version of Erasmus Schmidius, supported by several pertinent quotations from the classics, by Raphelius, (Annot. ex Polyb. and ex Herod. in loc.) and by Mr. Blackwall, (Sacr. Class. Vol. II. p. 180.) i Our brother Paul.] It is very evident from hence, not only that Peter maintained a reverend regard for St. Paul, and looked upon him as a brother, but also, that he had seen his epistle before he wrote this
Not wresting the scriptures to our destruction.
as designed for you,k and for the general use
of all Christians: I mean that in which he expressly testifies, that the goodness of God leadeth to repentance: (Rom. ii. 4.) As also in all [his] other epistles; speaking in them of such persons as I have now described; for undoubtedly the words are peculiarly applicable to them: In which writings of his, and particularly in that from whence these words are taken, there are some things hard to be understood,l which the unteachable and unstable torture and wrest, as they also do other scriptures, whether belonging to the Old Testament or the New, to their own destruction; putting such perverse interpretations upon them, with some shew or colour of reason, as no candid man would on the whole have thought of, or will admit. You therefore, dearly beloved, knowing [these things] before, knowing especially, in how awful a manner the scene will close, and what dreadful vengeance will be executed on all wicked men, and especially on those that pollute the
k Has written to you] Lord Barrington is of opinion, that this refers to some opistle not now extant, which St. Paul took to the proselytes of the gate; imagining the converting and edifying them to have been a mixed province, partly managd by the apostles of the circumcision, and partly by those of the uncircumcision Miscell Sacra Ess. II. p 110 But as I think the whole foundation of this distinction roundless, I look upon this passage as a very instructive admonition to all Christians, to consider St. Paul, and the other apostles, as writing to them in their epitles, so far as a similarity of circumstances would admit. In which view it is of infinite importance that we should consider them, as written to us, in like manner as St. Peter tells us, even the ancient prophets considered the great subjects of which these epistles treat as relating to them. 1 Peter i. 12.
l Some things hard to be understood.] Some by so as understand not the epistles of Paul, but the things spoken of. But as these are plainly mentioned as spoken of in the scriptures, this interpretation will still leave us under a necessity of vindicating the perspicuity of some part of scripture. Not to mention that there are sev-
eral manuscripts of considerable authority which read v. &c, which expressly refer to St Paul’s epistles. It is remarkable, that Barclay explains this of the ninth chapter of the Romans, in which there are some things which seem to be contrary to God’s long suffering to all, and which are very liable to be perniciously wrested, See Barcl. Apol. p. 155. It is by many writers justly remarked, that the difficulty is said to affect, chiefly æuæbu; and æuæbu, unteachable and unsteady men, whose prejudices indispose them for admitting the truth, or whose levity prevents their due solicitude to retain it; but not persons of humble teachable minds, resolute in pursuing and maintaining the truth. And the remedy prescribed, is not laying aside the scriptures on account of their obscurity, as some would persuade us to do; but a concern to grow in grace, &c. (ver. 18.) The expression epichæbu, wrest, or torture, as on the rack, plainly implies, that violence is done, by these bad men, to some passages of scripture, to make them speak an unnatural sense, which may answer their own purposes. And truly he must know little of the history of theological controversies, who hath not observed many deplorable instances of this.
Reflections on the character and danger of scoffers :
fore, beware; lest ye also, being led away with the error of the wicked, fall from your own steadfastness. church of Christ, into which they have professed to enter; guard [yourselves,] that ye may not, being entangled with the error of the ungodly, fall from your own steadfastness, which by God’s assistance you have hitherto retained. sect. v. 2 Pet. iii. 17
But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ To him be glory both now and for ever. Amen. But grow in grace, more and more, advancing from one stage of practical religion to another, and increasing daily in the knowledge of our Divine Lord and almighty and all gracious Saviour, Jesus Christ: to him [be] glory throughout all the churches, and all the creation of God, both now and for ever. Amen. 18
IMPROVEMENT.
Who is there, that can be so sluggish and lethargic, as not to verse be in some measure awakened and alarmed by the awful views here given, of the dissolution, as well as the creation of the world, by the word of God! Who must not even tremble, when he turns his eye back to the dreadful ruin brought on it by the universal deluge; when that element, which had been, and is, the means and instrument of life to the whole animal creation, at the Divine signal, became the means and instrument of death! Who can be unaffected, when he seriously reflects on the heavens passing away with a great noise? on the elements melting with fervent heat? on the burning up the earth, and all things therein? Let scoffers who walk after their own lusts, madly deride the promise of his coming; let them deliver over their taunts and insults to each other, through the succession of a thousand years: were his coming at the distance of ten thousand generations, or a yet remoter distance, they who have any just impression on their minds, of the eternity of God, or the immortality of the human soul, would discern the important day of final retribution, as immediate and present to their view. While they scoff and deride the tremendous reality, let us hear the declaration of its approach with the profoundest attention; and let our souls enter deeply into the alarming and important reflection. If indeed we look for such great things as these, what manner of persons ought we to be in all holy conversation and godliness, that we may be found of him in peace, without spot or blemish? And if we desire this blessedness, (as who can fail earnestly to desire it, who hath a firm and steady persuasion of its reality?) can we possibly live in tolerable composure, if we have little or no reason to conclude we shall obtain an interest and share in it? Let us be all concerned that we may grow in grace, and in the knowledge of our Lord and Saviour; by the knowledge of whom every grace will be greatly revived and
VOL. 6.
And on the patience and long suffering of God.
strengthened. On these lively and important subjects of meditation let our thoughts frequently dwell, and let us endeavour, that the sentiments which result from them, may be wrought into our hearts, and controul our lives. And as for those hard sayings, which occur either in St. Peter or St. Paul, or any other sacred and inspired writer, let us neither wrest nor torture them to our own mischief and destruction, nor be so curiously and sedulously diving into their meaning, as to neglect these, and the like plain and serious admonitions, this sincere milk of the word, that we may grow thereby. May all the powers of our souls be exerted in securing their deliverance from wrath to come, that so the patience of God and his long suffering toward us, may indeed prove salvation. And if that be indeed the case, the light of heaven will mightily illustrate those mysteries both of the Divine word and Providence, which our weak and defective organs of vision have not enabled us clearly to discern and unfold, while by the comparatively fainter, though in itself glorious, light of revelation, we are guided through this dark and gloomy valley.
The END of the FAMILY EXPOSITOR on the SECOND CATHOLIC EPISTLE of ST. PETER.
THE
FAMILY EXPOSITION
OR,
A PARAPHRASE
ON
FIRST CATHOLIC EPIDEMIOLOGY
ST. JOHN;
WITH
NOTES, AND A PRACTICAL OF EACH SECTION.
A
INTRODUCTION
TO THE
RASE AND NOTES
ON
CATHOLIC EPISTLE
OF
T. JOHN.
THE apostle John, to whom the unanimous suffrage of the ancients hath ascribed this epistle, is the same with John the evangelist, who is said to have written his gospel in extreme lodge; and, as Eusebius informs us, with a view to record the particulars concerning our blessed Lord, which had been omitted by the other evangelists, though he explicitly acknowledged the truth of their history, as far as it went, and confirmed it by his own testimony. (See Euseb. Eccles. Hist. lib. iii. cap. xxiv.) According to the title of this epistle in the old Italic version, and the account which is given us by St. Austin and others, it was written to the Christian converts in Parthia, which was a part of the Upper Asia. But in the opinion of the learned Dr. Mill (see his Prolegom. p. 18, § 150, Edit. Kuster.) this notion had its sole original from tradition, that the apostle John had preached the gospel in that country; whereas, if we may credit the report mentioned by Eusebius, it was St. Thomas who exercised his apostolic office among the Parthians. Others have conjectured, from some passages in this epistle, in which the persons, whom St. John addresses, are represented as having known Christ
A general introduction
from the beginning, (see chap. ii. 13, 14, and other places,) that he writes only to the Jewish Christians, who inhabited Judea and Galilee. But I very much question, whether these expressions will support the stress which hath been laid upon them; and accordingly, in my paraphrase, I have assigned them a more general interpretation.
And as we find nothing but conjecture and uncertainty concerning the persons to whom this epistle was addressed, so there is very little precision to be expected, in our inquiries concerning the time when it was written. From the apostle’s saying, chap. ii. 18, It is now the last time; and chap. iv. 1, that many false prophets are gone out into the world, compared with Mat. xxiv. 24, where this is mentioned as a sign of the approaching dissolution of the Jewish commonwealth; some have indeed inferred this epistle was written a very short time before the destruction of Jerusalem; whereas, several others, (and in particular Dr. Mill,) are of opinion its date should be assigned to the year 91, or 92. It was probably written before the apocalypse, as I shall have occasion to observe hereafter, in sect. iv. note b.
In the style of this apostle there is a remarkable peculiarity; and especially in this epistle. His sentences, considered separately, are exceeding clear and intelligible; but when we search for their connection, we frequently meet with greater difficulties than we do even in the epistles of St. Paul. The principal signature and characteristic of his manner is an artless and amiable simplicity, and a singular modesty and candour, in conjunction with a wonderful sublimity of sentiment. His conceptions are apparently delivered to us in the order in which they arose to his own mind, and are not the product of artificial reasoning, or laboured investigation.
His leading design is, “To demonstrate the vanity of faith separate from morality, to sooth and refine the warm and over zealous tempers of the Christians to whom he writes, into that amiable charity and love for which he himself was so eminent and illustrious, and to guard and arm them against the snares
to the first catholic epistle of St. John.
and efforts of antichrist, the grand apostate and seducer of the Christian church ; and of all who were endued with his spirit.”
In pursuance of which pious and benevolent intention, he first testifies the Divine purity and holiness, and the grace and mercy which is exhibited in Jesus Christ, to all who lament and confess their sins with sincere desires of reformation and amendment ; (chap. i. 1, to the end.) And then he urges the propitiation and intercession of Christ, as arguments to that obedience, that brotherly love, and that victory over the world, which are the genuine fruits of Divine love, (chap. ii. 1—17.) And that they might not be perverted from their course of fidelity and holy obedience, he forewarns them of the many antichrists who were springing up in the world ; directing them to the best preservatives against their seducing and ensnaring doctrines, (ver. 18—28.) With the same intention of awaking a generous ambition in their breasts, to attain the Divine resemblance, he discourses of those exalted privileges, to which Christians, as the children of God, are entitled, and urges the necessity of holiness, both in heart and life, to prove that we are in that blessed number, (ver. 29—iii. 10.) In this view, namely, as the grand characteristic of the children of God, he further enforces brotherly love, (ver. 11, to the end.) Cautioning them more particularly against being deceived by seducing spirits, and directing them in what manner they might distinguish between the spirit of truth and the spirit of error ; (chap. iv. 1—12;) Drawing to a conclusion, with declaring his general design to be the confirmation of their faith ; reminding them of the ground they had to hope their prayers should be heard for themselves and others, who had not sinned unpardonably ; and at the close, adding a reflection on the happy difference, which their knowing God in Jesus Christ had made between them and an ignorant and ungodly world, ver. 13, to the end.
A
RAPHRASE AND NO
ON THE
CATHOLIC EPISTLE OF ST.