I. PERSONAL POSSESSION OF CHRIST IS THE GREAT PROOF OF SPIRITUAL REALITIES. How are we to know that Christ is, that he is the Saviour, the Way to the Father? We have testimony, the testimony of this book, the testimony of those who have come under his saving power, the testimony of what we have seen of the effect of his religion on the world. And we should deem that sufficient in any other matter. But so great arc the issues of this, that the soul suggests to itself that in this evidence there may be a flaw; that in spite of it, Jesus and what he can do may be a figment, and it craves evidence which never can be questioned, that it may cast itself on him without a fear. That seems an impossible thing to ask, but it is not—it can be granted. There is a witness to Jesus which no reasoning can shake. "He that believeth on the Son of God hath the witness in himself."
1. To possess Christ is to know that he is. I have him, therefore I know he is; he has wrought his work on me, therefore I know what he can do.
2. To possess Christ is to possess the Revealer. If he dwells within us, the soul becomes a temple where he unveils his face and reveals his glory.
3. To possess Christ is to have that which throws light on spiritual things. We never see Divine love clearly till then, nor the sinfulness of sin, nor the beauty of holiness, nor the sweetness of the will of God, nor the meaning of redemption. Let us not wonder if we are dark till then; it must be dark "until the day dawn, and the Day-star arise in our hearts."
II. THE WAY TO POSSESS CHRIST IS BY GIVING HEED TO THE DIVINE WORD. The Day-star had arisen in the hearts of many to whom the apostle wrote. But what of those who would read this letter of whom that was not true—what could they do? For them the morning had not yet come; but they have a Lamp—"the Word of prophecy made more sure … as a lamp that shineth in a dark place." Let them take heed to that, and it will bring them to the dawn. "More sure:" more sure than what? The Revised Version shows how it ought to read. The Word of prophecy made "more sure" because it had been fulfilled. Many of the predictions in the Old Testament about Christ were vague and mysterious, but now that they had been fulfilled in Jesus of Nazareth, their meaning and truth were apparent; they could now be read and pondered with a confidence not possible before.
1. Scripture is the revelation of Christ. He is not to be found in nature, though he is there, and gleams of his glory appear therein on every side; but they are only gleams, not himself. He is not to be known by imagination; he is far beyond man's thought, and to fashion a Christ for ourselves, according to what we think ought to be, is to bow before a god of our own creation. Nor is he to be known by our highest spiritual experiences apart from Scripture. For though it is in communion he makes himself known to us, even that is through the medium of Scripture, and in harmony with what Scripture teaches. We cannot know Christ till we come to Scripture.
2. To "give heed" to Scripture is to obey and trust him who is revealed therein. But before we can trust ourselves to Scripture, we must have reasonable evidence that it is trustworthy. We must know on what intelligible ground these books, written by so many writers, are rightly regarded as the Word of God. Well, the Old Testament is as it was in the time of our Lord. He recognized it as the Divine Word, made it the ground of his teaching, declared it the final authority, that "the Scripture cannot be broken." The principle which determines the New Testament is equally simple. Christ said that he had more to say than he said whilst he was with his servants, and that the Spirit of truth should come to guide them into all truth; that Spirit came, and under his instructions the apostles wrote many things. Those books, then, which can be proved to have been written by them, or to have had their sanction,—all such books (but only those) are brought together to form the New Testament, the apostles being the duly authenticated messengers of Christ, of whom he said, "He that heareth you heareth me." The sacred writers impressed their peculiarities on their several productions, but behind them all there was the Divine Mind directing. Sometimes it was only necessary that they should be guarded from error in relating facts with which they were familiar; sometimes they were instructed to write what they could not fully understand—things far above them, demanding direct illumination; but in any case they were subject to the control and teaching of the Holy Ghost. There is a marvelous unity in the Bible, which shows it to be the product of one Mind; and a marvelous power by which it carries regeneration with it, which shows it to be the work of him who only can re-create.
3. To obey and trust Christ as here revealed is to come to know him perfectly. Christ has promised to make himself known to the obedient. He says, "If a man love me, he will keep my words:… and we will come unto him, and make our abode with him."
III. THE DIVINE WORD ONLY YIELDS ITS SECRETS TO DIVINE INSPIRATION'. "No prophecy of the Scripture is of any private [literally, 'one's own'] interpretation." Do not go to Scripture attempting to understand it by your own power; make use of it if you are in the dark, but remember beforehand that, as the Holy Ghost inspired men to write it, he must inspire you to understand it.
1. That explains why human learning and an unteachable spirit cannot understand Scripture. "The natural man receiveth not the things of the Spirit of God … they are spiritually discerned."
2. And this suggests the kind of inspiration possible to us now. God inspires his people still, not indeed to write Scripture, but to understand and obey it. Had he intended to inspire all as he inspired the writers of Scripture, why should he have inspired them to write? Clearly that inspiration was to cease.
3. But then this just casts us in prayer for spiritual knowledge on the Holy Ghost. This book is the instrument of the Spirit of God; apart from him it can teach us nothing. Then before we search it, let us bow our heads reverently and say, "Lord, open thou mine eyes, that I may behold wondrous things out of thy Law."—C.N.
HOMILIES BY U.R. THOMAS
2 Peter 1:1, 2 Peter 1:2
Divine blessing by human channels.
I. THE TYPE OF MAN BY WHOM BLESSING COMES TO MAN. No one can take any thoughtful view of the book we call the Bible without learning how largely man is the channel of the Divine thought, the Divine emotion, the Divine grace. "Men spake from God, being moved by the Holy Ghost." And their individual manhood colours and tones their teaching. So that not alone by the writings of men, but by their lives—biographies that cluster round the Great Biography, either in resemblance or in contrast to it—men are taught, warned, comforted, stimulated, and, in a sense in which St. Paul uses the word, "saved" by man. In this passage is a type of the man by whom God blesses men.
1. In his manhood. "Simon Peter"—a name that recalls the story of his life, and discovers his temperament and unveils his ideal. The pearl is formed by some irritating substance causing discomfort, pain. So biography has its moral pearls. And St. Peter's is notable. There is pathos in the appeals of this letter, as we remember how "Peter went out and wept bitterly."
2. In his office. "A servant and an apostle." This is the right order: first a bondman; then a herald, eager and brave.
II. THE COMMON CONDITION ON WHICH MEN MUST RECEIVE THE CHIEF BLESSINGS OF GOD. Peter writes to those who "have obtained like precious faith." Their possession of that qualifies them to receive the blessings this salutation desires for them. "Like precious faith." "Like," not necessarily equal, but similar. "Precious"—a favourite word of Peter's, used about "stone," "promises," "blood," "faith;" having a double thought—costly and cherished. "In the righteousness of our God and Saviour Jesus Christ." "Righteousness:" what is that? Well does Charnock say, "Without it his patience would be indulgence to sin, his mercy a fondness, his wrath a madness, his power a tyranny, his wisdom an unworthy subtlety." But this righteousness gives glory to all. As we know it in Christ
We cannot attain it or maintain it without Christ.
III. THE SUPREME BLESSING MAN CAN DESIRE FOR MAN. "Grace and peace" (already noted in the first Epistle). Peace, the growth of grace. "Be multiplied." These in large degree. "In the knowledge of God and of Jesus our Lord;" better translated, "full knowledge." Peter would recall his Lord's words in the upper room: "This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent," From that knowledge, and that alone, will flow grace and peace - U.R.T.
2 Peter 1:3, 2 Peter 1:4
The beginning of soul-salvation.
These words, read in connection with what immediately follows (specially if we, following Ellicott and Farrar, place a period at the end of the second verse), distinctly predicate certain things about the beginning of soul-salvation.
I. GOD HAS GIVEN ALL THINGS NECESSARY for soul-salvation. Note:
1. The idea of soul-salvation. "Life and godliness." Observe the order. Vitality, then external piety.
2. The means of soul-salvation.
II. God calls the soul TO A KNOWLEDGE OF HIMSELF as the beginning of soul-salvation. The "all things" come to us:
1. Through the call of God. God is the great Caller. Whence? To what? How?
2. Through knowing him who calls us. Not knowing about him, but directly knowing him. Probably Peter again has a reminiscence of the Last Supper: "This is life eternal, to know thee."
III. God's call comes to souls BY THE REVELATION OF HIMSELF. "Called by his own glory and virtue." "Glory," majesty: what he is. "Virtue," energy: what he does. Both combined give the full revelation of God.
IV. God's call comes to souls WITH INSPIRING PROMISES. "Precious." Note Peter's frequent word, meaning rare, prized. "Exceeding great."
1. In their origin.
"The voice that rolls the stars along Speaks all the promises."
2. In their substance.
3. In the multitudes to whom they are addressed.
V. God's PURPOSE in soul-salvation is the HIGHEST we can conceive of. There is a twofold end.
1. "Escape the corruption that is in the world."
2. The other and higher end, nobler than the negative one just mentioned, is "become par. takers of the Divine nature;" i.e., share in the very righteousness of God. Not mere forgiveness of sins, not mere remission of penalty, not safety from external perils, but the blessed and holy purpose of God's love accomplished in our restoration to the Divine image - U.R.T.
2 Peter 1:5-7
True Christian character.
This notable passage, growing very evidently out of what precedes and into what follows, has a wealth of instruction.
I. True Christian character CONSISTS OF MANIFOLD ELEMENTS. Here is a chain no link of which may be omitted, a structure no stone in which may be lacking, a body no member of which may be wanting.
1. Whether the general order is to be insisted on or not, it is certain that faith is the primary essential of the whole character. It is the root out of which all grows, the foundation on which all rests. To aim at the rest first, and this afterwards, is to stand a pyramid on its apex instead of its base. Belief is great, is life-giving.
2. Each of the other elements of character demands careful contemplation. "Virtue,"—manly vigour, making it impossible for the charge to be sustained that the devotional man is not necessarily a virtuous man. It is an element of character that will save a man from being a chameleon, catching the hue of every surrounding, or a moral mollusk with no backbone. "Knowledge,"—discernment, intelligence. "Thou shalt love … with thy … mind." "Temperance,"—all self-restraint; as Jeremy Taylor says, "reason's girdle as well as passion's bridle: "Patience,"—the silver side of the shield whose iron side is temperance,—endurance, meekness, continuance in well-doing. "Godliness,"—not the whole of piety, but fellowship with God, walking with God, being the "friend of God." "Brotherly kindness,"—the duty of equals to equals—simple, constant kindness. "Charity,"—better the great king-word, the dear home-word, "love;" the sunshine on the whole landscape of character, the Shechinah in the temple of character.
II. THE CULTIVATION of these manifold elements of character is AN URGENT CHRISTIAN DUTY. "Giving all diligence … add," etc.
1. They will not come as a matter of course.
2. They may be attained.
3. The methods of attaining them.
2 Peter 1:8-11
The goal of Christian character.
If such a character as the preceding verses described is attained, three glorious results will follow.
I. SPIRITUAL VISION. Such a character leads "unto the knowledge of the Lord Jesus Christ." They that do the will shall know the doctrine. For what is promised here is:
1. "Full knowledge." That is the key-word of the apostle.
2. And full knowledge of the Supreme Object, the Lord Jesus Christ. Often we think if we knew more we should do better; here the teaching is, if we did better we should know more. Obedience is the organ of spiritual vision. "Blessed are the pure in heart: for they shall see God." All else are "blind."
II. MORAL FOOTHOLD. "Give the more diligence to make your calling and election sure." Two aspects of the same fact—choice, and the result of choice. "Make sure,"—warrant, prove. "Never stumble." Peter had stumbled. Hence the pathos of his counsel. The near-sighted stumble. The moral vision depends on moral character.
III. SATISFACTION OF SOUL. This is the culmination and crown of Christian character. A life of Christian earnestness tends to, and ends in, this. "Entrance into the eternal kingdom." We are encompassed completely with its order, its beauty, its safety. "Richly supplied unto you"—a word that throws us back on the earlier word of exhortation. "Richly supply" Christian graces in your character, and God will "richly supply" Christian glories in your destiny. Your virtues must go out in a kind of festal procession, then your true glories will come to you in a kind of festal procession also - U.R.T.
2 Peter 1:12-14
An old man's aim.
I. AN AIM FOR THE HIGHEST GOOD OF OTHERS. Peter is desiring that "these things" should be remembered by others for their benefit and blessing. "These things" probably comprehend not only all the exhortations and promises the letter had already contained, but the great facts in the great biography to which ever and again, with the vividness of an eye-witness, Peter had referred.
II. An aim for the highest good of others AFTER HIS OWN DEATH. He would not simply be of service to those among whom he lived, whilst he was with them, but to them after he had lee this world, and to the generations afterward. All must exert posthumous influence; the true disciple of Christ cares intensely that that posthumous influence shall tell for good, and for good only.
III. An aim PURSUED WITH ALL THE MORE INTENSITY BECAUSE OF APPROACHING DEATH.
1. Peter felt death was near. The cords and skins of "the tabernacle" were loosening and shaking.
2. He had had a prediction from his Master about his death: "Another shall gird thee," etc. All this stimulated his eager zeal to do the most he could while he lived - U.R.T.
2 Peter 1:16-21
Threefold testimony to the truth of Christianity.
In laying out the grounds of his own faith, and the grounds, too, on which he would have his readers build their faith, St. Peter indicates the lines of a threefold evidence.
I. THE TESTIMONY OF THE APOSTLES.
1. They were "eye-witnesses"—a rare word, describing spectators who were admitted into the highest grade of initiation into mysteries. How true of Peter and James and John, with regard to the life of our Lord!
2. They were eye-witnesses of a wondrous revelation. "His majesty;" no one event only, though chiefly the Transfiguration.
3. They had heard a Divine voice. "The voice we ourselves heard." No hallucination: we all heard, we all saw.
4. The recollection of such vision and voice was forever sacred. "The holy mount." We know not its name, but it was to them for ever a consecrated height. Any spot becomes "holy" to the soul that has had there a deep sense of God's presence; has been awed by his greatness, touched by his love.
II. The testimony of THE EARLIER PROPHETIC WORD. "The word of prophecy." Does this mean "prediction" only? We think not.
1. That can scarcely be said to be more sure than the testimony of "eye-witnesses."
2. The usual scriptural use of the words "prophet" and "prophecy" is wider than that. "Take my brethren, the prophets." Are not Paul, John, Peter himself, New Testament prophets?
3. The significance of the words point to a wider meaning: "speak forth," or "speak for another." It tells of insight as much as of foresight.
4. The last verse covers the whole Scripture, not merely prediction, If the whole of Holy Scripture be thus meant, why is it called "more sure" than the oral testimony of witnesses?
"Thy Word is tried." Concerning this "sure word of prophecy," this passage teaches:
III. THE TESTIMONY OF CONSCIOUSNESS. This is the strongest of all.
1. In the best region: "In your hearts."
2. The outcome and end of all the rest: "Day-star arise." Better even than lamp is the Day-star. So much better is the knowledge of Christ as a power and presence on the soul than any other testimony.
Notice the signs of this dawn.
"My soul waiteth for the Lord more than they that watch for the morning."—U.R.T.