Notes on the Old and New Testaments

15. Which have forsaken the right way The straight path of honesty and integrity. Religion is often represented as a straight path, and to do wrong is to go out of that path in a crooked way. If Following the way of Balaam the son of Bosor. See Numb. xxii. b, seq. In the Book of Numbers Balaam is called the son of Beor. Perhaps the name Beor was corrupted into Bosor; or, as Rosenmuller suggests, the father of Balaam may have had two names. Schleusner {Lex.) supposes that it was changed by the Greeks because it was more easily pronounced. The LXX., however, read it Beco/j {Beor). The meaning here is, that they imitated Balaam. The particular point to which Peter refers in which they imitated him seems to have been the love of gain, or covetousness. Possibly, however, he might have designed to refer to a more general resemblance, for in fact they imitated him in the following things: (1) In being professed religious teachers, or the servants of God; (2) in their covetousness; (3) in inducing others to sin, referring to the same kind of sins in both cases. Balaam counseled the Moabites to entice the children of Israel to illicit connection with their women, thus introducing licentiousness into the camp of the Hebrews (Numb. xxxi. 16; comp. Numb. xxv. 1-9), and in like manner these teachers led others into licentiousness, thus corrupting the Church. If Who loved the wages of

Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity: the dumb ass, speaking with man's voice, forbade the madness of the prophet.

unrighteousness. Who was supremely influenced by the love of gain, and was capable of being employed, for a price, in a wicked design; thus prostituting his high office7as a professed prophet of the Most High, to base and ignoble ends. That Balaam, though he professed to be influenced by a supreme regard to the will of God (Numb. xxii. 18, 88), was really influenced by the desire of reward, and was willing to prostitute his great office to secure such a reward, there can be no doubt. (1.) The elders of Moab and of Midian came to Balaam with "the rewards of divination in their hand" (Numb. xxii. 7), and with promises from Balak of promoting him to great honor, if he would curse the- children of Israel. Numb. xxii. 17. (2.) Balaam was disposed to go with them, and was restrained from going at once only by a direct and solemn prohibition from the Lord. Numb. xxii. 11. (3.) Notwithstanding this solemn prohibition, and notwithstanding he said to the embassadors from Balak that he would do only as God directed, though Balak should give him his house full of silver" and gold (Numb. xxii. 18), yet he did not regard the matter as settled, but proposed to them that they should wait another night, with the hope that the Lord would give a more favorable direction in reference to their request, thus showing that his heart was in the service which they required, and that his inclination was to avail himself of their offer. Numb. xxii. 19. (4.) When he did obtain permission to go, it was only to say that which the Lord should direct him to say (Numb, xxii. 20); but he went with a "perverse" heart, with a secret wish to comply with the desire of Balak, and with a knowledge that he was doing wrong (Numb. xxii. 34), and was restrained from uttering the curse which Balak desired only by an influence from above which he could not control. Balaam was undoubtedly a wicked man, and was constrained by a power from on high to utter sentiments which God meant should be uttered, but which Balaam would never have expressed of his own accord.

16. But was rebuked for?ris iniquity. The object of Peter in this seems to be to show that God employed the very extraordinary means of causing the ass on which he rode to speak, because his iniquity was so monstrous. The guilt of thus debasing his high office, and going forth to curse the people of God — a people who had done him no wrong, and given no occasion for his malediction — was so extraordinary, that means as extraordinary were proper to express it. If God employed means so extraordinary to rebuke his depravity, it was to" be expected that in some appropriate way he would express his sense of the wickedness of those who resembled him. TJ The dumb ass, speaking with man's voice. Numb. xxii. 28. God seems to have designed that both Balaam and Balak should be convinced that the children of Israel were his people; and so important was it that thisconviction should rest fully on the minds of the nations through whom they passed, that he would not suffer even a pretended prophet to make use of his influence to curse them. He designed thatall that influence shouldbein favor of the cause of truth, thus furnishing a striking instance of the use which he often makes of wicked men. To" convince Balaam of the error of his course, and to make him sensible that God was an observer of his conduct, and to induce him to utter only what he should direct, nothing would be better fitted than this miracle. The very animal on which he rode, dumb and naturally stupid, was made to utter a reproof; a reproof as directly from heaven as though the stones had cried out beneath his feet, or the trees of the wood had uttered the language of remonstrance. As to the nature of the miracle here referred to, it may be remarked (1) that it was as easy for God to perform this miracle as any other; and (2) that it was a miracle that would be as likely to be effectual, and to answer the purpose, as any other. No man can show that it could not have occurred, and the occasion was one in which some decided rebuke, in language beyond that of conscience, was necessary. H Forbade the madness of the

17 These are wells without water, clouds ° that are carried with a

tempest; to whom the mist of darkness is reserved forever.

prophet. That is, the mad or perverse design of the prophet The word here rendered madness means, properly, being aside from a right mind. It is not found elsewhere in the New Testament. It is used here to denote that Balaam was engaged in an enterprise which indicated a headstrong disposition; an acting contrary to reason and sober sense. He was so under the iniluenee of avarice and ambition that his sober sense was blinded, and he acted like a madman. He knew indeed what was right, and had professed a purpose to do what was right, but he did not allow that to control him, but, for the sake of gain, went against his own sober conviction, and against what he knew to be the will of God. He was so mad or infatuated that he allowed neither reason nor conscience nor the will of God to control him.

17. These are wells without water. Jude (12, 13) employs several other epithets to describe the same class of persons. The language used both by Peter and Jude is singularly terse, pointed, and emphatic. Nothing to an Oriental mind would be more expressive than to say of professed religious teachers that they were u wells without water. '4» It was always a sad disappointment to a traveler in the hot sands of the desert to come to a well where it was expected that water might be found, and to find it dry. It only aggravated the trials of the thirsty and weary traveler. Comp. Notes on Job vi. 15-20. Such were these religious teachers. In a world, not unaptly compared, in regard to its real comforts, to the wastes and sands of the desert, they would only grievously disappoint the expectations of all those who were seeking for the refreshing influences of the truths of the Gospel. There are many such teachers in the world. II Clouds that are carried with a tempest. Clouds that are driven about by the wind, and that send down no rain upon the earth. They promise rain, only to be followed by disappointment. Substantially the same idea is conveyed by this as by the previous phrase. "The Arabs compare persons who put on the appearance of virtue, when yet they are destitute of all goodness, to a light cloud which makes a show of rain, and afterward vanishes." — Benson. The sense is this: The cloud, as it rises, promises rain: The expectation of the farmer is excited that the thirsty earth is to be refreshed with needful showers. Instead of this, however, the wind "gets into" the cloud; it is driven about, and no rain falls; or it ends in a destructive tornado which sweeps every thing before it. So of these religious teachers. Instruction in regard to the way of salvation was expected from them, but, instead of that, they disappointed the expectations of those who were desirous of knowing the way of life, and their doctrines only tended to destroy. TJ To whom the mist of darkness is reservedforever. The word rendered mist here (£o</>os) means properly murk in ess, thick gloom, darkness (see ver. 4); and the phrase " mist of darkness " is designed to denote intense darkness, or the thickest darkness. It refers undoubtedly to the place of future punishment, which is often represented as a place of intense darkness. See Notes on Matt. viii. 12. When it is said that this is resetted for them, it means that it is prepared for them, or is kept in a state of readiness to receive them. It is like a jail or penitentiary, which is built in anticipation that there will be criminals, and with the expectation that there will be use for it. So God constructed the great prison-house of the universe — the world where the wicked are to dwell— with the knowledge that there would be occasion for it; and so he keeps it from age to age that it may be ready to receive the wicked when the sentence of condemnation shall be passed upon them. Comp. Matt. xxv. 41. The phrase /orever denotes properly eternity (tis alwva), and is a phrase which could not have been used if it had been meant that they would not suffer to all eternity. Comp. Notes on Matt, xxv. 46.

18. For when they apeak great swelling words of vanity. That is, when they make great pretensions to wisdom and learning, or seem to attach great importance to what they say, and

18 For when they speak "great swelling words of* vanity, they allure through the lusts of the flesh, through much wantonness, those

that were1 clean escaped from them who live in error.

19 While they promise them liberty, they themselves are the serv-

urge it in a pompous and positive manner. Truth is simple, and delights in simple statements. It expects to make its way by its own intrinsic force, and is willing to pass for what it is worth. Error is noisy and declamatory, and hopes to succeed by substituting sound for sense, and by such tones and arts as will induce men to believe that what is said is true, when it is known by the speaker to be false. *f[ They allure through the lusts of the flesh. The same word is used here which in vcr. 14 is rendered beguiling, and in James i. 14 enticed. It does not elsewhere occur in the New Testament. It means that they make use of deceitful arts to allure, ensnare, or beguile others. The means which it is here said they employed were the lusts of the flesh; that is, they promised unlimited indulgence to the carnal appetites, or taught such doctrines that their followers would feel themselves free to give unrestrained liberty to such propensities. This has been a common method of inducing men to embrace false doctrines. 1 Through much wantonness. See Notes on 2 Tim. iii. 6. The meaning here is, that they made use of every variety of lascivious arts to beguile others under religious pretenses. This has been often done in the world, for religion has been abused to give seducers access to the confidence of the innocent only that they might betray and ruin them. It is right that for all such the "mist of darkness should be reserved forever;" and if there were not a place of punishment prepared for such men, there would be a defect in the moral administration of the universe. H Those that were clean escaped from them loho live in error. Marg., for a little while. The difference between the margin and the text here arises from a difference of reading in the Greek. Most of the later editions of the Greek Testament coincide with the reading in the margin (okiyws), meaning little, but a little, scarcely. ' This accords better with the scope of the passage, and according to this it means that they had almost escaped from the snares and influences of those who live in error and sin. They had begun to think of their ways; they had broken off many of their evil habits, and there was hope that they would be entirely reformed, and would become decided Christians, but they were allured again to the sins in which they had so long indulged. This seems to me to accord with the design of the passage, and it certainly accords with what frequently occurs, that those who are addicted to the habits of vice become apparently interested in religion, and abandon many of their evil practices, but are again allured by the seductive influences of sin, and relapse into their former habits. In the case referred to here it was by professedly religious teachers— and is this never done now? Are there none, for example, who have been addicted to habits of intemperance, who had been almost reformed, but who arc led back again by the influence of religious teachers'? Not directly and openly, indeed, would they lead them into habits of intemperance. But, when their reformation is begun, its success and its completion depends on total abstinence from all that intoxicates. In this condition, nothing more is necessary to secure their entire reformation and safety than mere abstinence; and nothing more may be necessary to lead them into their former practices than the example ofothers who indulge in moderate drinking, or than the doctrine inculcated by a religious teacher that such moderate drinking is not contrary to the spirit of the Bible.

19. While they promise them liberty. True religion always promises and produces liberty (see Notes on John viii. 36), but the particular liberty which these persons seem to have promised was freedom from what they regarded as needless restraint, or from strict and narrow views of religion, f They themselves are the servants of corruption. They are the slaves of gross and corrupt passions, themselves ut-

ants of corruption: for a of whom a man is overcome, of the same is he brought in bondage.

20 For if after they have escaped thepollutiousoftheworld,through the knowledge of the Lord and Saviour Jesus Christ, they are again b entangled therein and over-

tcr strangers to freedom, and bound in the chains of servitude. These passions and appetites have obtained the entire mastery over them, and brought them into the severest bondage. This is often the case with those who deride the restraints of serious piety. They are themselves the slaves of appetite, or of the rules of fashionable life, or of the laws of honor, or of vicious indulgences. " He is a freeman whom the truth makes free, and all are slaves besides." Comp. Notes on 2 Cor. iii. 17. 1 For of whom a man is overcome, etc. Or rather "by what (w) any one is overcome;" that is, whatever gets the mastery of him, whether it be avarice or sensuality or pride, or any form of error. See Notes on Rom. vi. 16, where this sentiment is explained.

20. For if after they have escaped the pollutions of the world. This does not necessarily mean that they had been true Christians, and had fallen from grace. Men may outwardly reform, and escape from the open corruptions which prevail around them„or which they had themselves practiced, and still have no real grace at heart. 1 Through the knowledge of our Lord and Saviour Jesus Christ. Neither does this imply that they were true Christians, or that they had ever had any saving knowledge of the Redeemer. There is a knowledge of the doctrines and duties of religion which may lead sinners to abandon their outward vices, which has no connection with saving ^race. They may profess religion, and may know enough of religion to understand that it requires them to abandon their vicious habits, and still never be true Christians. ^1 They are again entangled therein and overcome. The word rendered entangled (kfxTr\ti<u>) — from which is derived our word implicate — means to braid in, to interweave; then to involve in, to entangle. It means here that they come, the latter end is worse with them than the beginning.

21 For it had been better e for them not to have known the way d of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

become implicated in those vices like an animal that is entangled in a net. H The latter end is worse with them than the beginning. Comp. Notes on Matt, xii. 43-45. This is usually the case. Apostates become worse than they were before their professed conversion. Reformed drunkards, if they go back to their "cups" again, become more abandoned than ever. Thus it is with those who have been addicted to any habits of vice, and who profess to become religious, and then fall away. The reasons of this may be, (1) that they are willing now to show to others that they are no longer under the restraints by which they had professedly bound themselves; (2) that God gives them up to indulgence with fewer restraints than formerly; and (3) their old companions in sin may be at special pains to court their society, and to lead them into temptation, in order to obtain a triumph over virtue and religion.

21. For it had been better for them, etc. Compare Notes on Matt. xxvi. 24. It would have been better for them, for (1) then they would not have dishonored the cause of religion as they have now done; (2) they would not have sunk so deep in profligacy as they now have; and (3) they would not have incurred so aggravated a condemnation in the world of woe. If men are resolved on being wicked, they had better never pretend to be good. If they are to be cast off at last, it had better not be as apostates from the cause of virtue and religion.

22. But it is happened unto them according to the true proverb. The meaning of the proverbs here quoted is, that they have returned to their former vile manner of life. Under all the appearances of reformation, still their evil nature remained, as really as that of the dog or the swine, and that nature finally prevailed. There

22 But it is happened unto them according to the true proverb, °The dog is turned to his own

vomit again; and, The sow that was washed, to her wallowing in the mire.

was no thorough internal change, any more than there is in the swine when it is washed, or in the dog. This passage, therefore, demonstrates that there never had been any real change of heart, and of course there had been no falling away from true religion. It should not, therefore, be quoted to prove that true Christians may fall from grace and perish. The dog and the swine had never been any thing else but a dog and a swine, and these persons had never been any thing else but sinners. II The dog is lurried to his own vomit again. That is, to eat it up. The passage would seem to imply that whatever pains might be taken to change the habits of the dog, he would return to them again. The quotation here is from Prov. xxvi. 11: "As a dog returneth to his vomit, so a fool returneth to his folly." A similar proverb is found in the Rabbinical writers. Of the truth of the disgusting fact here affirmed of the dog there can be no doubt. Phaedrus (Fab. 27) states a fact still more offensive respecting its habits. In the view of the Orientals, the dog was reckoned among the most vile and disgusting of all animals. Com p. Deut. xxiii. 18; 1 Sam. xvii. 43; 2 Sam. iii. 8; ix. 8; xvi. 9; Matt. vii. 6; 'Phil, iii. 2. See also Horace, 1 Epis., 2, 26:

On the use of this proverb, see Wetstein, in loc. If And, The sow that wan washed, etc. This proverb is not found in the Old Testament, but it was common in the Rabbinical writings, and is found in the Greek classics. See Wetstein, in loc. Its meaning is plain, and of the truth of what is affirmed no one can have any doubt. No matter how clean the swine is made by washing, this would not prevent it, in the slightest degree, from rolling in tilth again. It will act out its real nature. So it is with the sinner. No external reformation will certainly prevent his returning to his former habits, and wiien he does return, we can only say that he is acting according to his real nature — a nature which has never been changed any more than the nature of the dog or the swine. On the characteristics of the persons referred to in this chapter (vs. 9-19), see the Introduction, § 3.

This passage is often quoted to prove " the possibility of falling from grace, and from a very high degree of it too." But it is one of the last passages in the Bible that should be adduced to prove that doctrine. The true point of the passage is to show that the persons referred to never were changed; that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed that in fact there had been no real reformation, or that they had not been truly converted. The passage will prove — what there are abundant facts to confirm— that persons may reform externally, and then return again to their former corrupt habits; it can never be made to prove that one true Christian will fall away and perish. It will also prove that wre should rely on no mere external reformation, no outward cleansing, as certain evidence of piety. Thousands who have been externally reformed have ultimately shown that they had no religion, and there is nothing iu mere outward reformation, that can tit us for heaven. God look's upon the heart; and it is only the religion that has its seat there that can secure our final salvation.

The principal design of this chapter is to demonstrate, in opposition to the objections of scoffers, that the Lord Jesus will return again to this world; that the world will be destroyed by fire, and that there will be a new heaven and a new earth; and to show what effect this should have on the minds of Christians. The chapter, without any very exact arrangement by the author, essentially consists of two parts:

I. The argument of the objectors to the doctrine that the Lord Jesus will return to the wrorld, and that it will be destroyed. Ver. 1-4. In doing this, the apostle (vs. 1, 2) culls their attention to the importance of attending diligently to the things Which had

Ik rn spoken by the prophets, and to the commands of the apostles, reminding them that it was to he expected that in the last days there would be scoffers, who would deride the doctrines of religion, and who would maintain that there was no evidence that what had heen predicted would be fulfilled. Ver. 3. He then (ver. 4) adverts to the argument on which they professed to rely— that there were no signs nor indications that those events were to take place; that there were no natural causes in operation which could lead to such results; and that the fact of the stability of the earth since the time of the creation demonstrated that the predicted destruction of the world could not occur.

II. The argument of Peter in reply to this objection — a strong affirmation of the truth of the doctrine that the Lord Jesus will return; that the earth and all which it contains will be burned up; that there will be a new heaven and a new earth; and a statement of the effect which the

?rospect of the coming of the Lord esus, and of the destruction of the world by fire, should have on the minefs of Christians. Ver. 5-18.

(1.) The arguments of Peter in reply to the objection from the longcontinued stability of the earth are the following: (a) He refers to the destruction of the old world by the flood— a fact against which the same objections could have been urged, beforehand, which are urged against the predicted destruction of the world by fire. Ver. 5-7. With just as much plausibility it might have been urged that the earth had then stood for thousands of years, and that there were no natural causes at work to produce that change. It might have been asked where the immense amount of water necessary to drown a Avorld- could come from; and perhaps it might have been argued that God was too good to destroy a world by a flood. Every objection which could be urged against the destruction of the world by tire could have been urged against its destruction by water; and as, in fact, those objections, as the event showed, would have had no real force, so they should be regarded as having no real force now. (6) No argument against this predicted event can be derived from the fact that hundreds and thousands of years are suffered to elapse before the fulfillment of the predictions. Vs. 8, 9. What seems long to men is not long to God. A thousand years with him, in reference to this point, arc as one day. He does not measure time as men do. They soon die; and if they can not execute their purpose in a brief period, they can not at all. But this can not apply to God. He has infinite ages in which to execute his purposes, and therefore no argument can be derived from the fact that his purposes are long delayed to prove that he will not execute them at all. (t) Peter says (ver. 15, seq.) that the delay which was observed in executing the plans of God should not be interpreted as a proof that they would never be accomplished, but as an evidence of his long-suffering and patience; and in illustration of this he refers to the writings of Paul, in which he says that the same sentiments were advanced. There were, indeed, he says, in those writings some things which were hard to be understood; but on this point they were plain.

(2.) A strong affirmation of the truth of the doctrine. Vs. 9, 10, 13. He declares that these events will certainly occur, and that they should be expected to take place suddenly, and without any pre-intimations of their approach— as the thief comes at night without announcing his coming.

(3.) The practical suggestions which Peter intersperses in the argument illustrative of the effect which these considerations should have on the mind are among the most important parts of the chapter: (l.)We should be holy, devout, and serious. Ver. 11. (2.) We should look forward with deep interest to the new heavens and earth which are to succeed the present. Ver. 12. (3.) We should be diligent and watchful, that we may be found on the return of the Saviour " without spot and blameless." Ver. 14. (4.) We should be cautious that we be not seduced and led away by the errors which deny these great doctrines (ver. 17); and (5) we should grow in grace, and in the knowledge of the Lord Jesus Christ. Ver. 18.

1. This second epistle, beloved, I now write unto you. This expression proves

THIS second epistle, beloved, I now write unto you; in loth which I stir up your pure minds by way of remembrance: 2 That a ye may be mindful of the words which were spoken before b by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:

3 Knowing this first, that there shall come in the last days scoff-

that he had written a former Epistle, and that it was addressed to the same persons as this. Comp. Introd., § 3. TI In both which I stir up your pure minds, etc. That is, the main object of both Epistles is the same— to call to your remembrance important truths which you have before heard, but which you are in danger of forgetting, or from which you are in danger of being turned away by prevailing errors. Comp. Notes on chap. i. 12-15. The word rendered pure {iWiKpivns) occurs only here and in Phil. i. 10, where it is rendered sincere. The word properly refers to that which may be fudged of in sunshine; then it means clear, manifest; and then sincere, pure — as that in which there is no obscurity. The idea here, perhaps, is that their minds were open, frank, candid, sincere, rather than that they were %.ure. The apostle regarded them as disposed to see the truth, and yet as liable to be led astray by the plausible errors of others. Such minds need to have truths often brought fresh to their remembrance, though they arc truths with which they had before been familiar.

2. That ye may be mindful of the words. Of the doctrines; the truths; the prophetic statements. Jude (ver. 13) says that it had been foretold by the apostles that in the last days there would be scoffers. Peter refers to the instructions of the apostles and prophets in general, though evidently designing that his remarks should bear particularly on the fact that there would be scoffers. If Which were spoken before by the holy prophets. The predictions of the prophets before the advent of the Saviour respecting his character and work. Peter had before appealed to them (chap. i. 19-21), as furnishing important evidence in regard to the truth of the Christian religion, and valuable instruction in reference to its nature. See Notes on that passage. Many of the most important doctrines respecting the kingdom of the Messiah are stated as clearly in the Old Testament as in the New (comp. Isa. liii.), and the prophecies therefore deserve to be studied as an important part of divine revelation. It should be added here, however, that, when Peter wrote, there was this special reason why he referred to the prophets— that the canon of the' New. Testament was not then completed, and he could not make his appeal to that. To some parts of the writings of Paul he could and did appeal (vs. 15, 16), but probably a very small part of what is now the New Testament was known to those to whom this Epistle was addressed. If And of the commandment of us the apostles of the Lord and Saviour. As being equally entitled with the prophets to state and enforce the doctrines and duties of religion. It may be observed that no man would have used this language who did not regard himself and his fellow- apostles as inspired, and as on a level with the prophets.

3. Knowing this first. As among the first and most important things to be attended to— as one of those predictions which demands your special regard. Jude (ver. 18) says that the fact that there would be " mockers in the last time" had been particularly foretold by the apostles. It is probable that Peter refers to the same thing, and we may suppose that this was so well understood by all the apostles that they made it a common subject of preaching. 1 That there shall come in the last days. In the last dispensation; in the period during which the affairs of the world will be wound up. The apostle does not say that that was the "last time," in the sense that the world was about to come to an end; nor is it implied that the period called " the last days " might not be a very long period— longer, in fact, than either of the previous periods of the world. He says that during that period it had been predicted there would arise those whom he here calls scoffers. On the meaning of the phrase "in the last days," as used in the

4 And saying, Where b is the promise of his coming? for since

Scriptures, sec Notes on Acts ii. 17; Heb, i. a; tsa. ii. 2. If Scoffers. In Jude (ver. 18) the same Greek word is rendered mockers. The word means those who deride, reproach, ridicule. There is usually in the word the idea of contempt or malignity toward an ohject. Here the sense seems to he that they would treat with derision or contempt the predictions respecting the advent of the Saviour and the end of the world. It would appear prohable that there was a particular or definite class of men referred to — a class who would hold peculiar opinions, and who would urge plausible objections against the fulfillment of the predictions respecting the end of the world and the second coming of the Saviour— for those are the points to which Peter particularly refers. It scarcely required inspiration to foresee that there would be scoffers in the general sense of the term— for they have so abounded in every age that no one would hazard much in saying that they would be found at any particular time; but the eye of the apostle is evidently on a particular class of men, the special form of whose reproaches would be the ridicule of the doctrine that the Lord Jesus would return; that there would be a day of judgment; that the world would be consumed by fire, etc. Archbishop Tillotson explains this of the Carpocratians, a large sect of the Gnostics, Who denied the resurrection of the dead and the future judgment. 1 Walking after their own. lusts. Living in the free indulgence of their sensual appetites. See Notes on chap. ii. 10, 12. 14, 18, 19.

4. And saying, Where is the promise of his coming? That is, either, Where is the fulfillment of that promise? or, Where are the indications or sig?is that he will come? They evidently meant to imply that the promise had utterly failed; that there was not the slightest evidence that it would be accomplished; that they who had believed this were entirely deluded. It is possible that some of the early Christians, even in the time of the apostles, had undertaken to fix the time when these events would occur, as many have don<£ since, and that as that time had passed by, they inferred that the prediction had utterly failed. But whether this were so or not, it was easy to allege that the predictions respecting the second coming of the Saviour seemed to imply that the end of the world was near, and that there were no indications that they would be fulfilled. The laws of nature were uniform as they had always been, and the alleged promises had failed. H For since the fathers fell asleep. Since they died— death being often, in the Scriptures, as elsewhere, represented as sleep. See Notes on John xi. 11; 1 Cor. xi. 30. This reference to the "fathers," by such scoffers, was probably designed to be ironical and contemptuous. Perhaps the meaning may be thus expressed: " Those old men, the prophets, indeed foretold this event. They were much concerned and troubled about it; and their predictions alarmed others, and filled their bosoms with dread. They looked out for the signs of the end of the world, and expected that that day was drawing near. But those good men have died. They lived to old age, and then died as others; and since they have departed, the affairs of the world have gone on very much as they did before. The earth is suffered to have rest, and the laws of nature operate in the same way that they always did." It seems not improbable that the immediate reference in the word fathers is not to the prophets of former times, but to aged and pious men of the times of the apostles, who had dwelt much on this subject, and who had made it a subject of conversation and of preaching. Those pious old men, said the scoffing objector, have died like others, and, notwithstanding their confident predictions, things now move on as they did from the beginning. ^ All things continue as they were/iwn the beginning of the creation. That is,thc laws of nature are fixed and settled. The argument here —for it was doubtless designed to be an argument— is based on the stability of the laws of nature, and the uniformity of the course of events. Thus far all these predictions had failed. Things continued to go on as they had always done. The sun rose and the fathers fell asleep, all things continue as they were from the beginning of the creation.

5 For this they willingly are ignorant of, that a by the word of God flie heavens were of old, and

set; the tides ebbed and flowed; the seasons followed each other in the usual order; one generation succeeded another, as had always been the case; and there was every indication that those laws would continue to operate as they had always done. This argument for the stability of the earth, and against the prospect of the fulfillment of the predictions of the Bible, would have more force with many minds now than it had then; for eighteen hundred years more have rolled away, and the laws of nature remain the same. Meantime the expectations of those who have believed that the world was coming to an end have been disappointed; the time set for this by many interpreters of Scripture has passed by; men have looked out in vain for the coming of the Saviour, and sublunary affairs move on as they always have done. Still there are no indications of the coming of the Saviour; and perhaps it would be said that the farther men search, by the aid of science, into the laws of nature, the more they become impressed with their stability, and the more firmly they are convinced of the improbability that the world will be destroyed in the manner in which it is predicted in the Scriptures that it will be. The specious and plausible objection arising from this source, the apostle proposes to meet in the following verses.

5. For this they willingly are ignorant of. AauSduiL yap au-rous touto StlXovtcis. There is some considerable variety in the translation of this passage. In our common version the Greek word (2rt\ovTa<i) is rendered as if it were an adverb, or as if it referred to their ignorance in regard to the event, meaning that whilethey might have known this fact, the)r took no pains to do it, or that they preferred to have its recollection far from their minds. So Beza and Luther render it. Others, however, take it as referring to what follows, meaning, "being so minded; being of that opinion; or affirming." So Bloomfield, Robinson (Lcx.),Mede, Rosenmiiller, etc. According to this interpretation, the sense is, " The.}' who thus will or think— that is, they who hold the opinion that all things will continue to remain as they were — are ignorant of the fact that things h&VQnot always thus remained; that there has been a destruction of the world once by water." The Greek seems rather to demand this interpretation, and then the sense of the passage will be, "It is concealed or hidden from those who hold this opinion, or who are 'willing' thus to believe, that the earth lias been once destroyed." It is implied, whichever interpretation is adopted,that the will was concerned in it; that they were influenced by that rather than by sober judgment and by reason; and whether the word refers to their ignorance, or to their holding that opinion, there was obstinacy and perverseness about it. The will* has usually more to do in the denial and rejection of the doctrines of the Bible than the understanding has. The argument which the apostle appeals to in reply to this objection is a simple one. The adversaries of the doctrine affirmed that the laws of nature had always remained the same, and they affirmed that they always would. The apostle denies the fact which they assumed, in the sense in which they affirmed it, and maintained that those laws have not been so fixed and uniform that the world has never been destroyed by an overwhelming visitation from God. It has been destroyed by a flood; it may be again by fire. There was the same improbability that the event would occur, so far as the argument from the stability of the laws of nature is concerned, in the one case that there is in the other, and consequently the objection is of no force. K That by the word of God. By the command of God. " He spake, and it was done." Comp. Gen. i. 6, 9; Psa. xxxiii. 9. The idea here is, that every thing depends on his wTord or will. As the heavens and the earth were originally made by his command, so by the same command they can be destroyed. T[ The heavens were of old. The heavens wrere formerly made. Gen. i. 1. The word heaven in the Scriptures sometimes refers to the atmosphere, sometimes to the starry

the earth1 standing out of the water* and in the water; G. Where by the world that then was, being overflowed with water, * perished: 7 But the heavens and the earth

worlds as they appear above us, and sometimes to the exalted place where God dwells. Here it is used, doubtlr>s, in the popular signification, as denoting tbe heavens, as they appear, embracing the sun, moon, and stars. H And the earth, standing out of the water and in the water. Marg., consisting. Gr., aups(TTto<ra. The Greek word, when used in an intransitive sense, means to stand ivith, or together; then, tropically, to place together, to const itute, place, bring into existence. — liobiitsoH.. The idea which our translators seem to have had is that, in the formation of the earth, a part was out of the water, and a part under the water, and that the former, or the inhabited portion, became entirely submerged, and that thus the inhabitants perished. This was not, however, probably the idea of Peter. He doubtless has reference to the account given in Gen. i. of the creation of the earth, in which water performed so important a part. The thought in his mind seems to have been that water entered material^ into the formation of the earth, and that in its very origin there existed the means by which it was afterward destroyed. The word which is rendered "standing" should rather be rendered consisting of, or constitiUed of; and the meaning is that the creation of the earth was the result of the divine agency acting on the mass of elements which in Genesis is called waters. Gen. i. 2, 6, 7, 9. There was at first a vast fluid — an immense unformed collection of materials — called waters, and from that the earth arose. The point oftime,therefore,in which Peter looks at the earth here is not when the mountains, the continents, and the islands seem to be standing partly out of the water and partly in the water, as they actually do, but when there was a vast mass of materials called waters from which the earth was formed. The phrase "out of the water" (e£ iMa-Tos) refers to the origin of the earth. It was formed from, or out of, that mass. The phrase "in the water" (ci i/oa-ro?) more properly means throngh or by. It does not mean that the earth stood in the water in the sense that it was pautly submerged; but it means not only that the earth arose from that mass that is ealled water in Gen. i., but that that mass called water was in fact the grand material out of which the earth was formed. It was. through or by means of those mingled elements that the earth was made as it was. Every thing arose out of that chaotic mass; through that, or by means 'of that, all things were formed, and from the fact that the earth was thus formed out of the water, or that water entered so essentially into its formation, there existed causes which ultimately resulted in the deluge.

6. Whereby. At w. Through which, or by means of which. The pronoun here is in the plural number, and there has been much difference of opinion as to what it refers. Some suppose that it refers to the heavens mentioned in the preceding verse, and to the fact that the windows of heaven were opened in the deluge (Doddridge); others that the Greek phrase is taken in the sense of (oid) whence. Wetstein supposes that it refers to the "heavens and the earth." But the most obvious reference— though the plural number is used, and the word water in the antecedent is in the singular — is to water. The fact seems to be that the apostle had the waters mentioned in Genesis prominently in his eye, and meant to describe the effect produced by those waters. He has also twice, in the same sentence, referred to water—" out of the water and in the water." It is evidently to these waters mentioned in Genesis, out of which the world was originally made, that he refers here. The world was formed from that fluid mass; by these waters which existed when the earth was made, and out of which it arose, it was destroyed. The antecedent to the word in the plural number is rather that which was in the mind of the writer, or that of which he was thinking, than the word which he had used. If The world that then was, etc. Including all its inhabitants. Kosenmuller supposes that the reference here is to some universal catastrophe which occurred before the deluge in the time which are now, by the same word are kept in store, reserved unto fire a against the day of judgment and perdition of ungodly men.

of Noah, and indeed before the earth was fitted up in its present form, as described by Moses in Gen. i. It is rendered more than probable, by the researches of geologists in moderntimes, that such changes have occurred, but there is no evidence that Peter was acquainted with them, and his purpose did not require that he should refer to them. All that his argument demanded was the fact that the world had been once destroyed, and that therefore there was no improbability in believing that it would be again. They who maintained that the prediction that the earth would be destroyed was improbable affirmed that there were no signs of such an event; that the laws of nature were stable and uniform; and that, as those laws had been so long and so uniformly unbroken, it was absurd to believe that such an event could occur. To meet all this, all that was necessary was to show that, in a case where the same objections substantially might be urged, it had actually occurred that the world had been destroyed. There was, in itself considered, as much improbability in believing that the world would be destroyed by water as that it would be destroyed by fire, and consequently the objection had no real force. Notwithstanding the apparent stability of the laws of nature, the world had been once destroyed, and there is, therefore, no improbability that it may be again. On the objections which might have been plausibly urged against the flood, see Notes on II eb. xi. 7.

7. But the heavens and the earth which are now. As they now exist. There is no difficulty here respecting what is meant by the word earth, but it is not so easy to determine precisely how much is included in the word heavens. It can not be supposed to mean heaven as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The world is doubtless employed in a popular signification, referring to the heavens as they appear to the eye; and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to a universal conflagration, all that is properly implied in what is here said by Peter would occur. ^[ By the same word. Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing as easily as they were made. A single word, a breath of command from him, would spread universal desolation through the heavens and the earth. Notwithstanding the precision, the uniformity, and the power with which the laws of nature, as they are called, operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur; the methods by which he operates who " w7orks all in all." At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be. H Are kept in store. Gr., "are treasured up." The allusion in the Greek word is to any thing that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use. 1 Beserved unto fire. Keserved or kept to be burned up. See Notes on ver. 10. The first mode of destroying the world was by water, the next will be by fire. That the wrorld would at -some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the 'foundation of that opinion, or whence it was derived, it is impossible now to determine, but it is remarkable that it should have accorded so entirely with the statements of

8 But, beloved, be not ignorant I years, and a a thousand years as

of this one thing, that one day is with the Lord as a thousand

one day. 9 The Lord is not slack b the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q., iii., 28; Cic., N. D., ii., 46; Simplicius, in Arist. de Ccelo, i.,9; Eusebius, P., xv.,18. It is quite remarkable that there have been among the heathen in ancient and modern times so many opinions that accord with the statements of revelation—opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been cither the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions prevailed and were believed may be allowed to have some weight in showing that the statements in the Bible are not improbable. 1" Against the day of judgment and perdition of ungodly men. The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by tire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It can not be inferred from this passage that the world will be as wicked at the general conflagration as it was in the time of Noah, hut the idea in the mind of Peter seems to have been that in the destruction of the world by Are the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the belief of Peter on that, point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by lire; that is, that there are elements kept in store that may be kindled into a universal conflagration, and that such a conflagration will lie attended with the destruction of the wicked. 8. Hut, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years. This (vs. 8, 9) is the second consideration by which the apostle meets the objection of scoffers against the doctrine of the second coming of the Saviour. The objection was that much time, and perhaps^the time which had been supposed k> be set for his coming, had passed away, and still all things remained as they were. The reply of the apostle is that no argument could be drawn from this, for that which may seem to be a long time to us is a brief period with God. In the infinity of his own duration there is abundant time to accomplish his designs, and it can make no difference with him whether they are accomplished in one day or extended to a thousand years. Man has but a short time to live, and if he do not accomplish his purposes in a very brief period, he never will. But it is not so with God. He always lives, and we can not, therefore, infer, because the execution of his purposes seems to be delayed, that they are abandoned. With him who always lives it will be as easy to accomplish them at a fardistant period as now. If it is his pleasure to accomplish them in a single day, he can do it; if he choose that the execution shall be deferred to a* thousand years, or that a thousand years shall be consumed in executing them, he has power to carry them onward through what seems to us to be so vast a duration. The wicked, therefore, can riot infer that they will escape because their punishment is delayed; nor should the righteous fear that the divine promises will fail because ages pass away before they are fulfilled. The expression here used, that "one day is with the Lord as a thousand years," etc., is common in the Rabbinical writings. See Wetstein, in loc. A similar thought occurs in Psa. xc. 4: " For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night."

9. The Lord is not slack concerning his promise. That is, it should not be inferred because his promise seems to be long delayed that therefore it will fail. When men, after a considerable lapse of time, fail to fulfill their engagements, w£ infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a want of principle which makes them regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfillment of the divine purposes. Whatever may be the reasons why they^eem to be deferred, we may be sure that it is from no such causes as these. If As some men count slackness. It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. See Notes on ver. 15. H But is long-suffering to us-ward. Toward us. The delay should be regarded as a proof of his forbearance, and of his desire that men should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration of the patience and forbearance of God, aud of his willingness that the sinner should have an ample opportunity to obtain eternal life. No man should infer that God will not execute his threatenings, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; any man who sins, and who is spared even for a moment, should regard the respite as a proof that God "is merciful and forbearing now. H Not willing that any should perish. That is, lie does not desire it or wish it. His nature is benevolent, and he sincerely desires the eternal happiness of all, and his patience toward sinners proves that he is willing that they should be saved.

If he were not willing, it would be easy for him to cut them off, and exclude them from hope at once. This passage, however, should not be adduced to prove (1) that sinners never will in fact perish. For (a) the passage does not refer to what God will do as the final Judge of mankind, but to what are his feelings and desires now toward men. (b) God may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws or be punished, and yet he himself may build a prison and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that every one arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law. (c) It can not be inferred that all that the heart of infinite benevolence would desire will be accomplished by mere will. It is evidently as much in accordance with the benevolence of God that no man should be miserable in this world as it is that no one should suffer in the next, since the difficulty is not in the question where one shall suffer, but in the fact itself that any suffer, and it is just as much in accordance with his nature that all should be happy here as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come. (2.) The passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked. For (a) the word here used has reference rather to his disposition, or to his nature, than to any act or plan; (b) there is a sense, as is admitted by all, in which he does will the destruction of the wicked, to wit, if they do not repent,or, in other words, if they deserve it; (c) such an act is as inconsistent cerning his promise, as some men count slackness; Imt is long-suffering-to us- ward, not willing1 with Ins general benevolence as an eternal purpose in the matter, since his eternal purpose can only have been to do what he actually docs; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it— for to determine beforehand to do what is in fact right can not but be a lovely trait in the character of any one. (3.) The passage then proves (a) that God has a sincere desire that men should be saved; (b) that any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary; (c) that it would be agreeable to the nature of God, and to his arrangements in the plan of salvation, if all men should come to repentance, and accept the offers of mercy; (dj that if any come to him truly penitent, and desirous to be saved, they will not be cast off; (e) that, since it is in accordance with his nature that he should desire that all men may be saved, it may be presumed that he has made an arrangement by which it is possible that they should be; and (/) that, since this is his desire, it is proper for the ministers of religion to off r salvation to every human being. C'omp. Ezek. xxxiii. 11.

10. Bui the day <>f the Lord. The'day of the Lord Jesus. That is, the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Comp. Luke xvii. 27. 1| Will come as a thief in the night. Unexpectedly; suddenly. See Notes on 1 Thess. v. 2. "! hi the which the heavens shall pass away with a great noise. That is, what seems to us to be the heavens. It can not mean that the holy abode where God dwells will pass away; nor need we suppose that this declaration extends to the starry worlds and systems as disclosed by modern astronomy. The word is doubtless used in a popular sense — that is, as things appear to us; and the/air interpretation of the passage

10 But the day of the Lord will come as a thief*'' in the night; in the which the heavens' shall pass away with a great noise, and the elements shall melt with fervent

would demand only such a change as would occur by the destruction of this world by tire. If a conflagration should take place, embracing the earth and its surrounding atmosphere, all the phenomena would occur which are here described; and if this would be so, then this is all that can be proved to be meant by the passage. Such a destruction of the elements could not occur without "a great noise." ^ And the elements shall melt i with fervent heat. Gr., "the elements | being burned, or burning (Kavjov/mA/a), shall be dissolved." The idea is, that the cause of their being "dissolved" will be tire; or that there will be a conflagration extending to what are here called the " elements," that will produce the effects here described by the word "dissolved." There has been much difference of opinion in regard to the meaning of the word here rendered elements ((ttolx^u). The word occurs in the New Testament onlv in the following places: Gal. iv. 3, 9; 2 Pet. iii. 10, 13, in which it is rendered elements; Col. ii. 8, 20, in which it is rendered rudiments; and Heb. v. 12, where it is rendered principles. For the general meaning of the word, see Notes on Gal. iv. 3. The word denotes the rudiments of any thing, the minute parts or portions of which any thing is composed, or out of which any thing grows, or of which it is compounded. Here it would properly denote the component parts of the material world, or those which enter into its composition, and of which it is made up. It is not to be supposed that the apostle used the term with the same exact signification with which a chemist would use it now, but in accordance with the popular use of the term in his day. In all ages, and in all languages, some eucIi word, with more or less of scientific accuracy, has been employed to denote the primary materials out of which others were formed, just as, in most languages, there have been characters or letters to denote the elementary sounds of which language is composed. The ancients in general supposed that the elements out of which all things were formed were four — air, earth, iire, and water. Modern science has entirely overturned this theory, and has shown that these, so far from being simple elements, are themselves compounds; but the tendency of modern science is still to show that the elements of all things are in fact few in number. The word, as here used by Peter, would refer to the elements of things as then understood in a popular sense; it would now not be an improper wrord to be applied to the few elements of which all things are composed as disclosed by modern chemistry. In either case the use of the word would be correct. Whether applied to the one or the other, science has shown that all are capable of combustion. Water, in its component parts, is inflammable in a high degree, and even the diamond has been shown to be combustible. The idea contained in the word "dissolved" is properly only the change which heat produces. Heat changes t\\& forms of things; dissolves them into their elements; dissipates those which were solid by driving them off into gases; and produces new compounds; but it annihilates nothing. It could not be demonstrated from this phrase that the world would be annihilated by fire; it could be proved only that it will undergo important changes. So far as the action of fire is concerned, the form of the earth may pass away, and its aspect be changed; but, unless the direct power which created it interposes to annihilate it, the matter which now composes it will still be in existence, i The earth also, and the works that are therein, shall be bxirned up. That is, whether they are the works of God or man — the whole vegetable and animal creation, and all the towers, the towns, the palaces, the productions of genius, the paintings, the statuary, the books, which man has made.

itself, And all that it inherits, shall dissolve, And, like the baseless fabric of a vision, Leave not one wreck behind."

The word rendered "burned up," like the word just before used and rendered fervent 7ieat—a, word of the same origin, but here intensive — means that they will undergo such a change as fire will produce; not, necessarily, that the matter composing them will be annihilated. If the matter composing the earth is ever to be destroyed entirely, it must be by the immediate power of God, for only he. who created can destroy. There is not the least evidence that a particle of matter originally made has been annihilated since the world began; and there are no fires so intense, no chemical powers so mighty, as to cause a particle of matter to cease wholly to be. So far as the power of man is concerned, and so far as one portion of matter can prey on another, matter is as imperishable as mind, and neither can be destroyed unless Ood destroys it. Whether it is his purpose to annihilate any portion of the matter which he has made does not appear from his Word; but it is clear that he intends that the universe shall undergo important changes. As to the possibility or probability of such a destruction by fire as is here predicted, no one can have any doubt who is acquainted with the disclosures of modern science in regard to the internal structure of the earth. Even the ancient philosophers, from some cause, supposed that the earth would yet be destroyed by fire (see Notes on ver. 7); and modern science has made it probable that the interior of the earth is a melted and intensely heated mass of burning materials; that the habitable world is but a comparatively thin crust or shell over those internal fires; that earthquakes are caused by the vapors engendered by that heated mass when water comes in contact with it; and that volcanoes are but openings and vent-holes through which those internal flames make their way to the surface. Whether these fires will every where make their way to the surface and produce a universal conflagration, perhaps could not be determined by science; but no one can doubt that the simple command of God wyould be all that is necessary to pour those burning floods over the earth, as he once caused the waters to roll over every mountain and through every valley. As to the question whether it is probable that such a change produced by fire, and bringing the present order of things

heat; the earth also, and the works that arc therein, shall be burned up.

things shall be dissolved, what manner of jyersons ought ye to be in all holy conversation and godliness; 12 Looking for a and ' hasting

to a close, will occur, it may be remarked, further, that there is reason to believe that such changes are in tact taking place; in other worlds.

"During the last two or three centuries, upward of thirteen fixed stars have disappeared. One of them, situated in the northern hemisphere, presented a peculiar brilliancy, and amis so bright as to be seen by the naked eye at mid-day. It seemed to be on fire, appearing at first of a dazzling white, then of a reddish yellow, and lastly of an ashy pale color. Laplace supposes that it was burned up, as it has never been seen since. The conflagration was visible about six-

teen months." The well-known astronomer Von Littrow, in the section of his work on " New and Missing- Stars " (entitled Die Wunder der Himntcls oder Gemei?ifassliche Darstellung der Wdtsystems [Stuttgard,1843], § 227),

observes: "Great as may be the revolutions which take place on the surface of those fixed stars which are subjeet to this alternation of light, what entirely different changes may those others have experienced which, in regions of the firmament where no star had ever been before, appeared to blaze up in clear flames, and then to disappear, perhaps forever." He

then gives a brief histoiy of those stars which have excited the particular attention of astronomers. "In

the year 1572, on the 11th of November," says he, "Tycho, on passing from his" chemical laboratory to the observatory, through the court of his house, observed in the constellation Cassiopeia, at a place where before he had only seen very small stars, a new star of uncommon magnitude. It was so bright that it surpassed even Jupiter and Venus in splendor, and was visible even in the daytime. During the whole time in which it avus visible Tycho could observe no parallax or change of position. At the end of the year, however, it gradually diminished, and at length, in March, 1574, sixteen months after its discovery, entirely disappeared, since Which all traces of it have been lost.

When it first appeared its light was of a dazzling white color; in January, 1573, two months after its reviving, it became yellowish; in a few months it assumed a reddish hue, like Mars or Aldebaran; and in the beginning of the year 1574, two or three months before its total disappearance, it glimmered only with a gray or lead-colored light, similar to that of Saturn."

See Bibliotheca Sacra, iii., 181. If such things occur in other worlds, there is nothing improbable or absurd in the supposition that they may yet occur on the earth.

11. Seeing then that all these things shall be dissolved. Since this is an undoubted truth. T[ What manner of persons ought ye to be in all holy conversation and godliness? In holy conduct and piety. That is, this fact ought to be allowed to exert a deep and abiding influence on us, to induce us to lead holy lives. We should feel that there is nothing permanent on the earth; that this is not our final home; that our great interests are in another world. We should be serious, humble, and prayerful; and should make it our great object to be prepared for the solemn scenes through which we are soon to pass. An habitual contemplation of the truth that all that we see is soon to pass away would produce a most salutary effect on the mind. It would make us serious; it would repress ambition; it would lead us not to desire to accumulate what must so soon be destroyed; it would prompt ns to lay up our treasures in heaven; it would cause us to ask with deep earnestness whether Ave are prepared for these amazing scenes should they suddenly burst upon us.

12. Looking for. Not knoAving when this may occur, Ave should be in that state which constitutes expectation; that is, a belief that it will occur, and a condition of mind in which we should not be taken by surprise should it happen at any moment. See Notes on Titus ii. 18. T And hasting unto the coming. Marg.,as in Greek," hasting the coming." The Greek word ren-

unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt a with fervent heat? 13 Nevertheless we, according to

dered hasting (cnrtvdu)) means to urge on, to hasten; and then to hasten after any thing, to await with eager desire. This is evidently the sense here. Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that any thing should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome at any time the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of his Redeemer, yet to him the brightest prospect in the future is that hour when he will come to take him to himself. U The coming of the day of God. Called "the day of God" because God will then be manifested in his power and glory. 13. Nevertheless we, according to his promise. The allusion here seems to be, beyond a doubt, to two passages in Isaiah, in which a promise of this kind is found. Isa. lxv. 17: " For, behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind." Isa. lxvi. 22: "For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord," etc. Comp. Rev. xxi. 1, where John says he had a vision of the new heaven and the new earth which was promised: "And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away, and there was no more sea." See Notes on Isa. lxv. 17. U Look for new heavens and a new earth. It may not be easy to answer many of the questions which might be asked respecting the new heavens and earth here mentioned. One of those which is most naturally asked is, whether the apostle meant to say that this earth, after being purified by fire, would be fitted up again for the abode of the redeemed; but this question it is impossible to answer with certainty. The following remarks may perhaps embrace all that is known, or that can be shown to be probable, on the meaning of the passage before us. First. The "new heavens and the new earth" referred to will be such as will exist after the world shall have been destroyed by fire; that is, after the general judgment. There is not a word expressed, and not a hint given, of any new heaven and earth previous to this, in which the Saviour will reign personally over his saints, in such a renovated world, through a long millennial period. The order of events stated by Peter is (a) that the heavens and earth which are now, are "kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men " (ver. 7); (6) that the day of the Lord will come suddenly and unexpectedly (ver. 10); and that then the heavens and earth will pass away with a great noise, the elements will melt, and the earth with all its works be burned up (ver. 10); and (c) that after this (ver. 13) we are to expect the "new heavens and new earth." Nothing is said of a personal reign of Christ; nothing of the resurrection of the saints to dwell with him on the earth; nothing of the world's being fitted up for their abode previous to the final judgment. If Peter had any knowledge of such events, and believed that they would occur, it is remarkable that he did not even allude to them here. The passage before us is one of the very few places in the NewTestament where allusion is made to the manner in which the affairs of the world will be closed, and it can not be explained why, if he looked for such a glorious personal reign of the Saviour, the subject should have been passed over in total silence. Second. The word "new," applied to the heavens and the earth that are to succeed the present, might express one of the following three things; that is, either of these things would correspond with all that is fairly implied in that word. (a) If a new world were literally created out of nothing after this world is destroyed; for that would be in the strictest sense new. That such an event is possible no one can doubt, though it is not revealed, (b) If an inhabitant of the earth should dwell after death on any other of the worlds now existing, it would be to him a i> new M abode, and every thing would appear new. Let him, for instance, be ninoved to the planet Saturn, with its wonderful ring, and its seven moons, and the whole aspect of the heavens, and of the world on which lie would then dwell, would be new to him. The same thing would occur if he were to dwell on any other of the heavenly bodies, or if he were to pass from world to world. See this illustrated at lentrth in the works of Thomas Dick, LL.D., Celestial Scenery, etc. Comp. Notes on 1 Pet. i. 12. (c) Tf the earth should be renovated, and fitted up for the abode of man after the universal conflagration, it would then be a new abode. Third. This world, thus renovated, may be, from time to. time, the temporary abode of the redeemed, after the final judgment. No one can prove that this may not be, though there is no evidence that it will be their permanent and eternal abode, or that even all the redeemed will at any one time find a home on this globe, for no one can suppose that the earth is spacious enough to furnish a dwelling-place for all the unnumbered millions that are to be saved. But that the earth may again be revisited from time to time by the redeemed; that in a purified and renovated form it may be one of the "many mansions" which are to be fitted up for them ( Jolyi xiv. 2), may not appear wholly improbable from the following suggestions: (1.) It seems to have been a law pertaining to the earth that in its progress it should be prepared at one period for the dwelling-place of a higher order of beings at another period. Thus, according to the disclosures of geology, it existed perhaps for countless ages before it was fitted to be an abode for man; and that, before this, it was at different periods successively occupied by monsters of an inferior order of existence who have now passed away to make room for a nobler race. Who can tell but the present order of things may pass away to make place for the manifestations of a more exalted mode of being? (2.) There is no certain evidence that any world has been annihilated, though some have disappeared from human view. Indeed, as observed above (see Notes on ver. 10), there is no proof that a single particle of matter ever has been annihilated, or ever will be. It may change its form, but it may still exist. (3.) It seems, also, to accord most with probability that,though the earth may undergo important changes by flood or fire, it will not be annihilated. It seems difficult to suppose that, as a world, it will be wholly displaced from the system of which it is now a part, or that the system itself will disappear. The earth has occupied too important a position in the history of the universe to make it easily believed that the place where the Son of God became incarnate and died shall be utterly swept away. It would, certainly, accord more with all the feelings which we can have on such a subject to suppose that a world once so beautiful when it came from the hand of its Maker should be restored to primitive loveliness; that a world which seems to have been made primarily (see Notes on 1 Pet. i. 12) with a view to illustrate the glory of God in redemption should be preserved in some appropriate form to be the theatre of the exhibition of the development of that plan in far-distant ages to come. (4.) To the redeemed it would be most interesting again to visit the spot where the great work of their redemption was accomplished; where the Son of God became incarnate, and made atonement for sin; and where there would be so many interesting recollections and associations, even after the purification by fire, connected with the infancy of their existence, and their preparation for eternity. Piety would at least wish that the world where Gethsemane and Calvary are should never be blotted out from the universe. But (5) if, after their resurrection and reception into heaven, the redeemed shall ever revisit a world so full of interesting recollections and associations— where they began their being, where their Redeemer lived and died, where they were renewed and sanctified, and where their bodies once' rested in the grave— there is no reason to suppose that this will be their permanent and unchanging abode. It may be mere speculation,but it seems to accord best with the goodness of God, and with the manner in which the universe is made, to suppose that every portion of it may be visited, and. become successively the abode of the redeemed; that they may pass

his promise, look for new a heavens and a new earth, wherein dwelleth righteousness.

14 Wherefore, beloved, seeing that ye look for such things, be diligent b that ye may be found of

15 And account that the longsuffering of our Lord is salvation; c even as our beloved brother Paul also, according to the wisdom

from world to world, and survey the wonders and the works of God as they are displayed in different worlds. The universe, so vast, seems to have been fitted up for such a purpose, and nothing else that we can conceive of will be so adapted to give employment without weariness to the minds that God has made, in the interminable duration before them. Fourth. The new heavens and earth will be holy. They will be the abode of righteousness forever. (a) This fact is clearly revealed in the verse before us: "Wherein dwelleth righteousness." It is also the constant statement of the Scriptures. Kev. xxi. 27; 1 Cor. vi. 9, 10; Heb. xii. 14. (b) This will be in strong contrast with what has occurred on earth. The history of this world has been almost entirely a history of sin — of its nature, developments, results. There have been no perfectly holy beings on the earth except the Saviour and the angels who have occasionally visited it. There has been no perfectly holy place — cit}T, village, hamlet; no perfectly holy community. But the future world, in strong contrast with this, will be perfectly pure, and will be a fair illustration of what religion in its perfect form will do. (c) It is for this that the Christian desires to dwell in that world, and waits for the coming of his Saviour. It is not primarily that he may be happy, desirable as that is, but that he may be in a world where he himself will be perfectly pure, and where all around him will be pure; where every being that he meets will be "hoi}7, as God is holy," and every place on which his eye rests or his foot treads will be uncontaminated by sin. To the eye of faith and hope how blessed is the prospect of such a world!

14. Wherefore, beloved, seeing that ye look for such things, be dilige?d. That is, in securing your salvation. The effect of such hopes and prospects should be to lead us to an earnest inquiry whether we are prepared to dwell in a holy world, and to make us diligent in performing the duties, and patient in bearing the trials of life. He who has such hopes set before him should seek earnestly that he may be enabled truly to avail himself of them, and should make their attainment the great object of his life. He who'is so soon to come to an end of all weary toil should be willing to labor diligently and faithfully while life lasts. He who is so soon to be relieved from all temptation and trial should be willing to bear a little longer the sorrows of the present world, What are all these compared with the glory that awaits us? Comp. Note,* on 1 Cor. xv. 58; Rom. viii. 18, seq. g 2 Cor. iv. 16-18. H That ye may i<e found of him in peace. Found by hiia when he returns in such a state as to secure your eternal peace. 1 Without spot, and blameless. See Notes on Eph. v. 27. It should be an object of earnest effort with us to have the last stain of. sin and pollution removed from our souls. A deep feeling that we are soon to stand in the presence of a holy God, our final Judge, can not but have a happy influence In making us pure.

15. And account that the long-suffering of our Lord is salvation. Regard his delay in coming to judge the world. not as an evidence that he never will come, but as a proof of his desire that we should be saved. Many had drawn a different inference from the fact that the Saviour did not return, and had supposed that it was a proof that he would never come, and that his promises had failed. Peter says that that conclusion was not authorized, but that we should rather regard it as an evidence of his mercy, and of his desire that we should be saved. This conclusion is as proper now as it was then. Wicked men should not infer, because God does not cut them down, that therefore they never will be punished, or that God is not faithful to his threatenings. They should rather regard it as a~proof that he is given unto him, hath written unto you;

willing to Bave tliem; for (1) he might justly cut them off for their sins; (2) the only reason of which we have knowledge why he spares them is to give them space for repentance; and (3) as long as life is prolonged a sinner has the opportunity to repent, and may turn to God. We may, therefore, in our own case, look on all the delays of God to punish; on all his patience and forbearance toward us, notwithstanding our sins and provocations; on the numberless tokens of his kindness scattered along our Way, as evidence that he is not willing that we should perish. What an accumulated argument in any case would this afford of the willingness of God to save! Let any man'look on his own sins— his pride, his selfishness, and his sensuality; let him contemplate the fact that he has sinned through many years and against many mercies; let him endeavor to estimate the number and magnitude of his offenses, and then think of God's patience in bearing with him while these have been committed, and who can overrate the force of such an argument in proof that God is slow to anger, and is willing to save? Comp. Notes on Rom. ii. 1. *il Even as our beloved brother Paid also. From this reference to Paul the following things are clear: (1.) That Peter was acquainted with his writings; (2) that he presumed that those to whom he wrote were also acquainted with them; (3) that Peter regarded Paul as a "beloved brother," notwithstanding the solemn rebuke which Paul had had occasion to administer to him (Gal.. ii. 2, seq.); (4) that he regarded him as authority in inculcating the doc* trines and duties of religion; and (5) that he regarded him as an inspired man, and his writings as a part of divine truth. See Notes on ver.16. That Peter has shown in his Epistles that he was acquainted with the writings of Paul has been abundantly proved by Eichhorn {Einleilung in das N. Test., viii., GOO, seq.), and will be apparent by a comparison of the following pas- -: Eph. i. 3 with 1 Pet. iii. 1; Col. ill. 8 with 1 Pet. ii. 1; Eph. v. 22 with 1 Pet. iii. 1; Eph. v. 21 with 1 Pet. v. 5; 1 Thcss. v. 0 with 1 Pet. v. 8;

1G As also in all his epistles," speaking in them of these things;

1 Cor. xvi. 20 with 1 Pet. v. 14; Rom. viii. 18 with 1 Pet. v. 1; Rom. iv. 24 with 1 Pet. i. 21; Rom. xiii. 1, 3,4 with 1 Pet. ii. 13, 14; 1 Tim. ii. 9 with 1 Pet. iii. 3; 1 Tim. v. 5 with 1 Pet. iii. 5. The writings of the apostles were doubtless extensively circulated, and one apostle, though himself inspired, could not but feel a deep interest in the writings of another. There would be cases, also, as in the instance before us, in which one would wish to confirm his own sentiments by the acknowledged wisdom, experience, and authority of another. 1 According to the icisdom given unto him. Peter evidently did not mean to disparage that wisdom, or to express a doubt that Paul was endowed with wisdom; he meant undoubtedly that, in regard to Paul, the same thing was true which he would have affirmed of himself or of any other man — that whatever wisdom he had was to be traced to a higher than human origin. This would at the same time tend to secure more respect for the opinion of Paul than if he had said it was his own, and would keep up in the minds of those to whom he wrote a sense of the truth that all wisdom is from above. In reference to ourselves, to our friends, to our teachers, and to all men, it is proper to bear in remembrance the fact that all true wisdom is from the "Father of lights." Comp. Notes on James i. 5, 17. ^ Hath written unto you. It is not necessary to suppose that Paul had written any Epistles addressed specifically, and by name, to the persons to whom Peter wrote. It is rather to be supposed that the persons to whom Peter wrote (1 Pet. i. 1) lived in the regions to which some of Paul's Epistles were addressed, and that they might be regarded as addressed to them. The Epistles to the Galatians, Ephesians, and Colossians were of this description, all addressed to churches in Asia Minor, and all, therefore, having reference to the same people to whom Peter addressed his Epistles.

16. As also in all his cjnstlcs. Not only in those which he addressed to the churches in Asia Minor, but in his Epistles generally. It is to be presumed that they'might have had an acquaintance with some of the other Epistles of Paul, as well as those sent to the churches in their immediate vicinity. If Speaking in them of these things. The things which Peter had dwelt upon in his two Epistles. The great doctrines of the cross; of the depravity of man; of the divine purposes; of the new birth; of the consummation of all things; of the return of the Saviour to judge the world, and to receive his people to himself; the duty of a serious, devout, and prayerful life, and of being prepared for the heavenly world. These things are constantly dwelt upon by Paul, and to his authority in these respects Peter might appeal with the utmost confidence. Tf In which. The common reading in this passage is kv oh, and according to this the reference is to the subjects treated of—" in which things'1'' — referring to what he had just spoken of— "speaking of these things.'1'' This reading is found in the common editions of Uie New Testament, and is supported by far the greater number of MSS., and by most commentators and critics. It is found in Griesbach, Tittman, and Hahn, and has every evidence of being the genuine reading. Another reading, however (iu als), is found in some valuable MSS., and is supported by the Syriac and Arabic versions, and adopted by Mill (Proleg., 1484) and by Beza. According to this, the reference is to the Epistles themselves — as would seem to be implied in our common version. The true construction, so far as the evidence goes, is to refer it not directly to the Epistles, but to the things of which Peter says Paul wrote; that is, not to the style and language of Paul, but to the great truths and doctrines which he taught. Those doctrines were indeed contained in his Epistles, but still, according to the fair construction of the passage before us, Peter should not be understood as accusing Paul of obscurity of style. He refers, not to the difficulty of understanding wliat Paul meant, but to the difficulty of comprehending the great truths which he taught. This is, generally, the greatest difficulty in regard to the statements of Paul. The difficulty is not that the meaning of the writer is not plain, but it is either (a) that the mind is overpowered by the grandeur of the thought, and the incomprehensible nature of the theme, or (6) that the truth is so unpalatable, and the mind is so prejudiced against it, that we are unwilling to receive it. Many a man knows well enough what Paul means, and would receive his doctrines without hesitation if the heart was not opposed to it; and in this state of mind Paul is charged with obscurity, when the real difficulty lies only in the heart of him who makes the complaint. If this be the true interpretation of this passage, then it should not be adduced to prove that Paul is an obscure writer, whatever may be true on that point. There are, undoubtedly, obscure things in his writings, as there are in all other ancient compositions, but this passage should not be adduced to prove that he had not the faculty of making himself understood. An honest heart, a willingness to receive the truth, is one of the best qualifications for understanding the writings of Paul, and when this exists, no one will fail to find truth that may be comprehended, and that will be eminently adapted to sanctify and save the soul. If Are some things hard to be understood. Things pertaining to high and difficult subjects, and which are not easy to be comprehended. Peter does not call in question the truth of what Paul had written; he does not intimate that he himself would differ from him. His language is rather that which a man would use who regarded the writings to which he referred as true, and what he says here is an honorable testimony to the authority of Paul. It may be added, (1) that Peter does not say that all the doctrines of the Bible, or even all the doctrines of Paul, are hard to be understood, or that nothing is plain. (2.) He says nothing about withholding the Bible, or even the writings of Paul, from the fnass of Christians, on the ground of the difficulty of understanding the Scriptures; nor does he intimate that that was the design of the Author of the Bible. (3.) It is perfectly manifest, from this very passage, that the writings of Paul were in fact in the hands of the people, else how could they wrest and pervert them? (4.) Peter says nothing about an infallible interpreter of any kind, nor does he intimate that either he or his "successors" were authorized to interpret them for the Church. (5.) With what propriety, then, can \\\<s pretended successor of Peter— the Pope— undertake to expound those difficult doctrines in the writings of Paul, when even Peter himself did not undertake it, and when he did not profess to be able to comprehend them? Is the Pope more skilled in the knowledge of divine things than the apostle Peter? Is he better qualified to interpret the sacred writings than an inspired apostle was? (6.) Those portions of the writings of Paul, for any thing that appears to the contrary, are just as "hard to be understood" now as they were before the "infallible" Church undertook to explain them. The world is little indebted to any claims of infallibility in explaining the meaning of the oracles of God. It remains yet to be seen that any portion of the Bible has been made clearer by any mere authoritative explanation. And (7) it should be added that, without any such exposition, the humble inquirer after truth may find enough in the Bible to guide his feet in the paths of salvation. No one ever approached the sacred Scriptures with a teachable heart who did not find them " able to make him wise unto salvation." Comp. Notes on 2 Tim. iii. 15. If Which they that are unlearned. The evil here adverted to is that which arises in cases where those without competent knowledge undertake to become expounders of the Word of God. It is not said that it is not proper for them to attempt to become instructed by the aid of the sacred writings; but the danger is that, without proper views of interpretation, of language, and of ancient customs, they might be in danger of perverting and abusing certain portions of the writings of Paul. Intelligence among the people is every where in the Bible presumed to be proper in understanding the sacred Scriptures, and ignorance may produce the same effects in interpreting the Bible which it will in interpreting other writings. Every good thing is liable to abuse; but the proper way to correct this evil, and to remove this danger, is not to keep the people in ignorance, or to appoint some one to be an infallible interpreter; it is to remove the ignorance itself by enlightening the people, and rendering them better qualified to understand the sacred oracles. The way to remove error is not to perpet- j M uate ignorance; it is to enlighten the mind so that it may be qualified to appreciate the truth. If And unstable. Who have no settled principles and views. The evil here adverted to is that which exists where those undertake to interpret the Bible who have no established principles. They regard nothing as settled. They have no landmarks set up to guide their inquiries. They have no stability in their character, and of course nothing can be regarded as settled in their methods of interpreting the Bible. They are under the control of feeling and emotion, and are liable to embrace one opinion to-day, and another directly opposite to-morrow. But the way to prevent this evil is not by attempting to give to a community an authoritative interpretation of the Bible; it is to diffuse abroad just principles, that men may obtain from the Bible an intelligent view of what it means. If Wrest. Pervert (crT/ot/SXoD- (tlv). The word here used occurs no- is derived from a word meaning a windlass, winch, instrument of torture (<TTpE(3\ij), and means to roll or wind on a windlass; then to wrench, or turn away, as by the force of a windlass; and then to wrest, or pervert. It implies a turning out of the way by the application of force. Here the meaning is, that they apply those portions of the Bible to a purpose for which they were never intended. It is doubtless true that this may occur. Men may abuse and pervert any thing that is good. But the way to prevent this is not to set up a pretended infallible interpreter. With all the perversities arising from ignorance in the interpretation of the Bible; in all the crude and weak and fanciful expositions which could be found among those who have interpreted the Scriptures for themselves — and they are many— if they were all collected together, there would not be found so many adapted to corrupt and ruin the soul as have come from the interpretations attempted to be palmed upon the world by the one Church that claims to be the infallible expounder of the Word of God — the Roman Catholic. If As they do also the other Scriptures. This is an unequivocal declaration of Peter that he regarded the writings of Paul as a part of the holy Scriptures, and of in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction.

17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with

the error of the wicked, fall from your own steadfastness.

18 But grow a in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him 6 be glory, both now and forever. Amen.

course that lie considered Paul as inspired. The word "Scriptures," as used by a Jew, had a technical signification— meaning the inspired writings, and was the common word which was applied to the sacred writings of the Old Testament. As Peter uses this language, it implies that he regarded the writings of Paul as on a level with the Old Testament; and as far as the testimony of one apostle can go to confirm the claim of another to inspiration, it proves that the writings of Paul are entitled to a place in the sacred canon. It should be remarked, also, that Peter evidently speaks here of the common estimate in which the writings of Paul were held. He addresses those to whom he wrote, not in such a way as to declare to them that the writings of Paul were to be regarded as a part of the inspired volume, but as if this were already known, and were an admitted point. If Unto their own destruction. By embracing false doctrines. Error destroys the soul; and it is very possible for a man so to read the Bible as only to confirm himself in error. He may find passages which, by a perverted interpretation, will seem to sustain his own views, and instead of embracing the truth, he may live always under delusion, and perish at last. It is not to be inferred that every man who reads the Bible, or even every one who undertakes to be its public expounder, will certainly be saved.

17. Seeing that ye know these things before. Being aware of this danger, and knowing that such results may follow. Men should read the Bible with the feeling that it is possible that they may fall into error, and be deceived at last. This apprehension will do much to make them diligent, candid, and prayerful, in studying the Word of God. 1 With the error of the wicked. Wicked men. Such as he had referred to in chap, ii., who became public teachers of religion. If Fall from your own steadfastness. Your firm adherence- to the truth. The particular danger here referred to is not that of falling from grace or from true religion, but from the firm and settled principles of religious truth, into error.

18. But grow in grace. Comp. Col. i. 10. Keligion in general is often represented as grace, since every part of it is the result of grace, or of unmerited favor; and to "grow in grace" is to increase in that which constitutes true religion. Religion is as susceptible of cultivation and of growth as any other virtue of the soul. It is feeble in its beginnings, like the grain of mustard seed, or like the germ or blade of a plant, and it increases as it is cultivated. There is no piety in the world which is not the result of cultivation, and which can not be measured by the degree of care and attention bestowed upon it. No one becomes eminently pious, any more than one becomes eminently learned or rich, who does not intend to; and ordinarily men, in religion, are what they design to be. They have about as much religion as they wish, and possess about the character which they intend to possess. Wxhen men reach extraordinary elevations in religion, like Baxter, Payson, and Edwards, they have gained only what they meant to gain; and the gay and worldly professors of religion, who have little comfort and peace, have in fact the character which they designed to have. If these things are so, then we may see the propriety of the injunction "to grow in grace;" and then too we may see the reason why so feeble attainments are made in piety by the great mass of those who profess religion. If And in the knowledge of our Lord and Saviour Jesus Christ. See Notes on John xvii. 3.