19 Wherefore, let them that suffer || the keeping of their souls to him in A.M. 4064 according to the will of God, ° commit || well-doing, as unto a faithful Creator.

Pontus, &. See chap. i. 1. And the passage may
be intended to signify also the difficulty with which
pious men get to heaven, through this dangerous and
insnaring world. Compare Acts xiv. 18; xxvii. 7, ||
8, 16, where the word uols, here used, signifies with
difficulty "The turn of the latter clause of the
verse in the original, π8 pavεiral, is very lively; it
seems as if the apostle were solicitous to lead the ||
sinner to consider where he should hide his head,
since wherever he was he would find God immedi- |
ately appearing against him as an irresistible enemy.
This he might say, by way of warning to persecu-
tors, and to encourage Christians to hope that God
would vindicate their cause, and preserve them from
turning aside to crooked paths. And this the connec-
ion with the following verse favours."-Doddridge.
Verse 19. Wherefore let them that suffer-This
'emporary chastisement; according to the will of

CHAPTER V.

In this chapter, (1,) The apostle exhorts ministers to a cheerful, disinterested, humble, and faithful discharge of the duties of their office, in hope of a gracious reward, 1-4. (2,) He directs private Christians to submit to their elders, and to one another, and especially to be subject to God, in his providential dispensations, with humility and patience, casting all their care upon him, 5–7. (3,) He exhorts them to be sober, watchful, and steadfast in the faith, knowing that their brethren, everywhere, were exposed to the same, or similar trials, 8, 9. (4,) He prays earnestly to God to strengthen and establish them, and ends with a doxology and his salutations and benediction, 10-14.

and discipline; which is among you-Namely, the|| having toward them with such gentle, tender solicichurches of Christ, which you are called to preside || tude for their salvation, and such an entire freedom over; taking the oversight thereof-Greek, επɩσко- from the very appearance either of avarice or amTvτeç, discharging the episcopal office. By this it || bition, that you may gain their confidence, and win appears that those who are styled bishops, from their their affections. And when the chief Shepherd having the oversight of others, and also presbyters, shall appear-To judge the world; ye-Who have or elders, are spoken of as the same persons. Not discharged your duty to your flocks faithfully; shall by constraint-Unwillingly, as if it were a burden ;|| receive a crown of glory that fadeth not away—▲ but willingly—“In the first age, when the profession crown which shall bloom in immortal beauty and of the gospel exposed men to persecution, and when|| vigour, when all the transitory glories of this world the persecutions fell more especially on the bishops, || are withered, like a fading flower. In the original it may easily be imagined that some who were ap-|| expression, auapavτivov, amaranthine, there is an alpointed to that office would undertake it unwilling-|| lusion to the crowns of green leaves and herbs bely; not only because they were not disposed to do || stowed by the ancients as the rewards of military the duties thereof diligently, but because they were prowess, or of victory in the games. These, togenot willing to suffer." Not for filthy lucre-Which,|| ther with the honours of which they were the if it be the motive of acting, is filthy beyond expres- || symbols, soon faded away; but the crown of glory, sion. The apostle means also, not for a maintenance; the reward to be given to faithful shepherds, will for the sake of which merely, or chiefly, no one never fade, being a crown of righteousness, 2 Tim. should undertake the pastoral office. They that iv. 8, and a crown of life, James i. 12. The word preach the gospel may live by the gospel, but no one rendered heritage in the singular number, properly ought to engage in such a work merely that he may signifies a lot. But because the land of Canaan was live by it. “O consider this, ye that leave one flock || divided among the Israelites by lot, the word came and go to another, merely 'because there is more to signify, a heritage. Wherefore, believers being gain, a larger salary!' Is it not astonishing that men God's people, or portion, the different churches or can see no harm in this?' That it is not only prac-|| congregations are called here God's heritages. In tised, but avowed, all over the nation?"-Wesley. process of time, the name kλnpos, clergy, was approBut of a ready mind—With a sincere desire to glo- priated to the ministers of the gospel, because, being rify God, and to save the souls of men. In the Sy- considered as the successors of the Levitical priests, riac version, the word πpodvμws, here used, is trans- they were regarded as God's lot or portion. lated toto corde, with the whole heart. Dr. Benson's observation on this verse is, "How severely are they here condemned, who feed themselves and not the|| flock; who take the patrimony of the church, and commit the care of souls to others, to whom they allow a very small share of that plenty which they have for doing little."

Verses 5-7. Likewise, ye younger-Namely, in years, whether ministers or people; submit yourselves unto the elder—To those who are more advanced in years; give them all due respect, and be ready to take their counsel; yea, all of you—Elder or younger; be subject one to another-Endeavour, by mutual condescension, to make each other as Verses 3, 4. Neither as being lords, or lording easy and comfortable as possible. Perhaps, as in it, over God's heritage-Behaving in a haughty, do- || the preceding part of this chapter, the apostle, by mineering manner, as though you had dominion || elders, means persons holding sacred offices, such as over their consciences. From this prohibition it pastors or teachers, he may here use the word in the would seem that, in the apostle's days, the bishops same sense. If so, the word verɛfoi, rendered youngor elders were beginning to assume that dominion || er, which signifies inferiors of any kind, (Luke xxii. over their flocks, which in after times they carried || 26,) and which is opposed to it here, may denote the to the greatest height of tyranny. Or St. Peter, by|| laity, or people of the churches of Pontus, &c., whom inspiration, foreseeing what would happen, con- the apostle further exhorts to be subject to one andemned in this prohibition the tyranny which in other. And be clothed all over with humility—The after times the clergy exercised. But being ensam- word εykoμbwoɑovɛ, here used, is derived from the εγκομβώσασθε, ples to the flock-Setting them an example worthy || noun εyкоμbua, which, Whitby says, was a frock of their imitation; and therefore, being of a meek || put over the rest of the clothes; and that the aposand lowly, kind and condescending mind, and be- || tle's meaning is, that humility should be visible ove.

Exhortation to vigilance,

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6 Humble yourselves, therefore, || ing that the same afflictions are ac- A. M. 4064. under the mighty hand of God, that complished in your brethren that are may exalt you in due time:

r

7 Casting all your care upon him; for he careth for you.

8 $ Be sober, be vigilant; because your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour:

u

in the world.

9 " Whom resist steadfast in the faith, know- and ever.

James iv. 10.- Psa. xxxvii. 5; lv. 22.- Luke xxi. 34,

16

31.

1 Thess. v. 6; Chap. iv. 7.-——t Job i. 7; ii. 2; Luke xxii. Eph. vi. 11, 13; James iv. 7. x Acts xiv. 22;

1 Thess. iii. 3; 2 Tim. iii. 12; Chap. ii. 21.- 1 Cor. i. 9
Chap. i. 6.- a Heb. xiii.
iii. 3.
3.- - Chap. iv. 11.

1 Tim. vi. 12.—2 2 Cor. iv. 17;
21; Jude 24.- b 2 Thess. ii. 17;

all the other Christian graces and virtues in our whole || ter, to whom our Lord had said, Simon, Satan hath behaviour. For God resisteth--Greek, avriraoσɛtai,|| desired to have you, that he may sift you as wheat is set in battle array against the proud-See on Jam. || but I have prayed for thee. Whom resist-As you iv. 6; and giveth grace to the humble-As humility || regard your safety and life, be careful to oppose him is the fruit of God's grace, so it prepares us for re- in all his assaults; steadfast in the faith-Firmly ceiving larger measures thereof. Humble yourselves, believing the truths and promises of the gospel, and therefore, under the mighty hand of God-Which adhering constantly to, and confiding in Christ, in is in all your troubles; that is, receive his corrections | whom all these truths and promises are yea and with reverence and patient submission, even though || amen. To show the efficacy of faith, in enabling us wicked men should be made the instruments of them; || to resist temptation, St. Paul calls it a shield, (Eph. that he may exalt you—Raise you above your trials, || vi. 16,) wherewith the fiery darts of the wicked one and from that state of depression in which you are; may be quenched; knowing that the trials with or exalt you to the glory and felicity of heaven; in which you are exercised are not peculiar to you, but lue time-The time which he knows will be most || that the same afflictions which you are called to susproper for your exaltation. Casting all your care— tain are accomplished in―That is, suffered by; your Your anxious care, as the word μɛpiμvav means, in brethren that are in the world--Till the measure alall your wants and pressures; upon him; for he lotted them is filled up, and you may reasonably careth for you-With the care which a father exer- || hope that the same grace which is their support wiil cises toward his children. That is, whatsoever dif- || be also yours. ficulties you meet with, be not solicitous about them, but refer yourselves to God's providence, either for the removal of them, or support under them.

Verse 10. The God of all grace-Of all mercy, compassion, and free, unmerited goodness; and the source of all those influences of the Holy Spirit, by Verses 8, 9. Be sober-See on 1 Thess. v. 6. Keep which alone true spiritual light and life, peace, puyour appetites and passions under proper restraint rity, and consolation, can be attained; who hath and government, or awake, as unpave also signifies;|| called-Invited; us unto his eternal glory-And not namely, to a deep sense of the certainty and import- || merely to behold, but to possess it; and hath sent us ance of things invisible and eternal; be vigilant- the invitation by Christ Jesus--His Word made Watchful against the subtle and malicious designs || flesh; that is, not only through him, as Mediator, of your spiritual enemies. As if he had said, Awake, who hath procured the inestimable blessing for us and keep awake; sleep no more; be this your care, by his obedience unto death, but by him as a Divine while you cast your temporal and anxious cares on Messenger, the greatest that ever appeared among God. How deeply had Peter himself suffered for men, confirming and enforcing his message by a want of the wakeful vigilance which he here recom- most holy life, by extreme sufferings, by mighty mimends! Because your grand adversary, the devil, ||racles, by an ignominious, painful death, and a most full of rage, as a roaring lion-Fierce and hungry, glorious resurrection. After that ye have suffered walketh about--Watching for an opportunity to in- a while--Such trials as his infinite wisdom shall see snare and destroy you; seeking-With all subtlety | fit to appoint. Observe, reader, sufferings must prelikewise, whom he may assault with the greatest like- || cede glory! See chap. ii. 19, 23; iii. 14; iv. 12; lihood of success, and devour--Swallow up both soul Rom. viii. 17, 35; 2 Tim. ii. 12. But it is only a and boay. This manner of speaking strongly ex- while the disciples of Christ are called to suffer; a presses the insatiable rage of this enemy of mankind very short while compared with eternity. Or St. to hinder their salvation, and the danger we are in Peter may use the word oλyov, here rendered a from his devices and snares. He sometimes attacks while, and which means a little, in respect of the dethe people of God in person, though not visibly, and gree as well as of the duration of suffering; for, comsometimes by his ministers, the other evil spirits who pared with the joys of heaven, the sufferings of this are in league with him; and sometimes by wicked life are light as well as momentary, 2 Cor. iv. 17. men, his subjects, whom he instigates to tempt them Make you perfect--That no defect may remain in by the terror of persecution. This account of the your Christian knowledge, experience, or practice devil's malice is given with great propriety by Pe- See on Heb. xiii. 21. Stablish--That nothing may

||

The apostle's salutations

I. PETER.

and benediction.

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d

12 By Silvanus, a faithful brother || together with you, saluteth you; and A. M. 4064. unto you, as I suppose, I have written || so doth & Marcus my son.

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е

h

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briefly, exhorting, and testifying f that this is 14 Greet ye one another with a kiss of chathe true grace of God wherein ye stand.

rity.

i

13 The church that is at Babylon, elected || Jesus.

d 2 Cor. i. 19.— Heb. xiii. 22.———f Acts xx. 24.

Peace be with you all that are in Christ
Amen.

5 Acts xii. 12, 25.- h Rom. xvi. 16. Eph. vi. 23.

overthrow your faith or hope, damp the flame of your || to the brethren in those parts, he was a fit person to love, or interrupt the constancy of your obedience;|| carry this letter to them from St. Peter; to whom, strengthen--That ye may conquer all your enemies, || probably, after Paul's death, he had attached himself and may do, be conformed to, and suffer the will of God as an assistant. A faithful brother, as I supposeto the end; and settle you--As a house upon a rock. As I judge upon good grounds, though not by immeOr, inverting the order of the words, and taking the diate inspiration; I have written briefly-Ai ožɩywv, last particular first, as preparatory to the others, in few words; exhorting and testifying--Or adding (which the sense of the several expressions seems my testimony, as εдiμартvрw signifies; namely, to to require, according to the usual progress of the that which they had before heard from Paul; that work of grace in the hearts of believers,) the mean- this is the true grace of God--The true and only ing will be, 1st, May he place you on your founda- || doctrine proceeding from the grace of God, and tion, (so the word deμɛhiwoai, here rendered settle || wherein the grace of God is offered and bestowed you, properly signifies,) even on the foundation || upon all penitent believers; and therefore earnestly which God hath laid in Zion, (1 Cor. iii. 11,) Christ || exhorting you to attend to and seriously consider it. Jesus, or on the foundation of the apostles and pro- Verses 13, 14. The church that is at Babylon saphets, (Eph. ii. 20,) namely, the fundamental doc- || luteth you-See the preface. The word church is trines attested by them. 2d, May he strengthen || not in the original, but it not in the original, but it is supplied in the Syriac, you, that no power of earth or hell may move you || Vulgate, and other ancient versions, and by Ecufrom that foundation. In consequence of this, 3d, menius. Probably, as Beza observes, Peter omitted May he establish you in his truth and grace, in faith, || it as being a word of common use, which, in such a hope, love, and new obedience, that you may be connection, would be easily supplied in the reader's steadfast and immoveable in your adherence to the mind. There being many Jews remaining in Babydoctrines, your possession of the graces and privi- || lon, and in the country adjacent, ever since the capleges, and your performance of the duties of your tivity, and Peter being the apostle of the Jews, it is holy calling. And in this way, 4th, May he make likely he went thither to preach the gospel to them, you perfect, or complete Christians, lacking nothing, and so planted a church among them. Electdestitute of no grace or virtue, and possessing every || ed together with you--Evvεkλekтn, co-elect, that is, a one in a mature state, a state of meetness for the in- || branch of God's chosen people, as all true be heritance of the saints in light. Thus the apostle, Thus the apostle,|| lievers are. See on chap. i. 2. And Marcus my being converted, does now strengthen his brethren. son--So he calls him, because he had been converted Verse 12. By Silvanus-The person probably of || by his ministry. With the family, of which he was that name, whom St. Paul united with himself in a member, Peter was well acquainted, as may be writing the epistles to the Thessalonians, namely, || gathered from his going immediately to the house Silas, who (Acts xv. 22) is called a chief man among || of Mary, Mark's mother, after he was miraculously the brethren, and a prophet, verse 32. Being Paul's || brought out of prison by the angel, Acts xii. 12. See constant companion in travel after the defection of more concerning him, Acts xiii. 5; Col. iv. 10; John Mark, he, no doubt, assisted in planting || 2 Tim. iv. 11. It is believed by many that he was the churches in Galatia, and the other countries of the || author of the gospel called by his name; this, howLesser Asia, mentioned chap. i. 1. So being well known || ever, is not certain. See the preface to that gospel.

628

b

PREFACE

TO THE

SECOND EPISTLE GENERAL OF PETER.

THIS HIS second epistle of Peter is supposed to have been written many years after the former, namely, A. D. 67, a short time, before his martyrdom, which happened in 68, and to which he alludes in one or two places. The authority of it was, for some time, doubted of in the Christian Church, as Origen, Eusebius, St. Jerome, and others, have observed. What made the ancients call it in question was, first, its being omitted, (together with that of James, the 2d and 3d of John, and that of Jude,) in the first Syriac translation of the New Testament, which is supposed to have been made in the second century. But the only conclusion that can be drawn from the omission is, that the author had not seen these epistles, or rather, that they were not generally known, when he made his version. Now this might easily happen, if, as it is probable, he was a Syrian Jew. For Syria being at a great distance from Pontus, Galatia, &c., (to the Christians of which countries these epistles were originally sent,) it would be a considerable time before copies of them were dispersed among the people, for whom the Syriac version of the New Testament was made. So that the author might think it useless to translate them. Another reason why the authority of this second epistle of Peter was called in question was, the supposed difference of its style, particularly of the second chapter, from that of the other parts of St. Peter's writings. But "I cannot," says Blackwall, "find any great difference between the style of the first and second epistle: it is to me no more than we find in the style of the same persons at different times. There is much the same energy and clear brevity, the same rapid run of language, and the same commanding majesty, in them both. Take them together, and they are admirable, for significant epithets, and strong compound words; for beautiful and sprightly figures; adorable and sublime doctrines; pure and heavenly morals, expressed in a chaste, lively, and graceful style." As to the style of the second chapter, thought by some to be peculiarly different from that of other parts of St. Peter's writings, Bishop Sherlock supposes that the apostle, describing in that chapter the character of such seducers as endangered the faith of the Christian converts, adopts the language and sentiments of some Jewish author, (as St. Jude also is supposed to have done, see verse 14,) containing a strong description, in the eastern manner, of some false prophets in that or an earlier age. But for complete satisfaction on that subject, the reader is referred to that writer's Discourses on Prophecy, Disc. i. Diss. 1; and to the second part of Dr. Lardner's Credibility of the Gospel History.

But, to prove the authenticity of this epistle, it may be sufficient to refer to the epistle itself, where we find divers marks of its being the genuine work of St. Peter. 1. The writer of it expressly calls himself, in the inscription, and in chap. iii. 2, "an apostle." 2. In other places he ascribes to himself things which agree to none but to Peter the apostle. For example, chap. i. 14, "Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus hath showed me ;" alluding to John xxi. 19, where we are told that Jesus signified to Peter by what death, when old, he should glorify God. Chapter i. 16, this writer affirms that he was one of the three apostles who were with Jesus at his transfiguration, when, by a voice from God, he was declared to be "his beloved Son." Chap. iii. 15, this writer calls Paul his "beloved brother,” in allusion, no doubt, to his having given Paul the right hand of fellowship: withal he commends his epistles as "Scriptures," that is, divinely-inspired writings. Having, therefore, thus repeatedly taken to himself the name and