Chapter 1.
THE second epistle of Peter takes us into a different character of truth from the first. Of the first the symbols were, the lamp, the girdle, and the furnace. In this we have (ch. 1) the husbandry which is to be our security against corruption; then (ch. 2) the corruptions unfolded; and finally (ch. 3) the judgments which follow and the glory. We live in the midst of the second chapter. If there are different forms of glory, so there are different forms of corruption, and they fill the present world. That is what is anticipated here, and the story of Christendom has verified it all.
We shall find the structure of this epistle to be less evangelic than moral and prophetic, as in verse 3, “According as His divine power hath given unto us all things that pertain to life and godliness, through the knowledge of Him that hath called us unto glory and virtue.” Observe, also, that the promises in verse 4 are the occasion, not of gladness but of purification. Thus does the Spirit keep Himself true to His purpose.
“Exceeding great and precious promises, that by these ye might be partakers of the divine nature.” See what beautiful instruments God is using to fashion you to His hand! “Divine nature” here is the moral nature of God. If He puts us down to our husbandry, it is not at our own charges. (Ver. 8) “If these things,” etc., that is, these features of godliness; and mark what they are. You need not go to the end of the world to be fruitful to Christ. (Ver. 9) “But he that lacketh these things,” etc. If he is feeble in present things, he has neither an eye to apprehend the coming glory, nor the memory of what Christ has done for him. The whole moral man has his strength reduced.
(Ver. 10). “Give diligence to make your calling and election sure.” In other words, “If our heart condemn us not, then have we confidence toward God.” “Sure,” not abstractedly; the Book of Life has done that. “If ye do these things ye shall never fall” or trip; but, instead, an abundant entrance shall be ministered. An abundant entrance is not the common property of all saints. The Spirit links it with the cultivation of “these things.” An abundant entrance I believe to be a natural entrance. The more the journey savours of the end of the journey, the more easy and natural the entrance on the glory will be. The world to come has many characters. If on the way to it, as the Father’s house, we are not cultivating brotherly love, is that the way to get an abundant entrance into it? Would not those that I should find there be moral strangers to me? Rest is another character. The moment I say “there remaineth a rest,” I am not consistent if I take nr rest now. Do not let me talk of future rest, if I am enjoying present rest. Again it is a place of purity; and if I am careless about the cultivation of purity on the road, am I in moral company with the glory I am looking for, and can I expect an “abundant entrance” into it? Let us see to it that we are cherishing those things that have a welcome for Himself.
(Ver. 16). Now he opens the distant view. “Eye-witness of His magnificence” it should rather be. Majesty belongs to Christ as Son of David. What was seen on the holy mount was more than this. It was heavenly majesty.
(Ver. 18). Observe in this word “holy,” how the purpose of the Spirit breaks out. Naturally it would have been called the glorious mount, but His business here was to keep the thoughts of the saints in company with that which was to be their security against the corruptions which He was about to unfold. So (vs. 21) “Holy men of old.”
(Ver. 19). “More sure” may mean as in contrast with the vision. “Till the day dawn”―till all struggles between light and darkness be over, and prophecy gives place to that which shall be its fulfillment.