2 Peter 1:21

The reference here is, of course, to Old Testament Scripture; but there is no reason for confining this assertion to any portion of Holy Writ. The Bible, as a whole, is a Divine utterance - Divine in its purpose, and Divine in its authority. A spiritual impulse moved the writers, and their speech accordingly was in reality the voice of God. This Divinity of meaning is discernible in the aim of the Scriptures.


1. Everywhere in Scripture man is represented as a moral, spiritual, and accountable being. Other literature, properly enough, deals with man under other aspects of his nature - represents him as susceptible of emotions incidental to human relationships, as grief and joy, fear and hope; as capable of exertion, of self-denial, with a view to obtaining earthly objects. But every careful and discerning reader of Scripture feels that in every book of the volume human nature is depicted as moral, as affected, on the one hand, by temptation to a lower life, and, on the other hand, by stimulus and encouragement to a higher life; as capable of obedience and holiness, or of transgression and ungodliness. Never is man represented by the inspired writers as a mere animal, as a sentient nature moved, like the brutes, only by instinct and appetite. On the contrary, he is represented as akin to God, as dependent upon God, as responsible to God.

2. Everywhere in Scripture man is convicted of being sinful and guilty in character and habit. Such a state is, indeed, a violation of his original and proper nature; but the fact of human sinfulness cannot be concealed or palliated without injustice and flattery. It is this fact which accounts for very much of the contents of the sacred volume. This is the explanation of the Law, which is not for the righteous, but for sinners; and of the ceremonies and sacrifices of the old covenant, which symbolically set forth the impurity and depravity of man's heart and life. In this light we must read the history of the Hebrew nation, which occupies so large a part of the Old Testament. It is a record of Israel's faults, defections, and apostasy; and it is a record also of God's displeasure with sin, embodied in acts of chastisement, and especially in the afflictions which repeatedly befell the nation as a whole. Here, too, is the explanation of the fact that Scripture contains so many biographies of bad men, and of good men who have been tempted and have fallen into sin. The intention is to exhibit human frail, ties and errors, and to impress upon the mind of every reader the undeniable power and curse of sin. It would appear that the same purpose is subserved by the descriptions of the diseased and the demoniacs, which abound in the narratives of the evangelists.

II. THE BIBLE TEACHES MAN WHO GOD IS. The profound need and the pressing urgency and importance of such knowledge must be admitted by all, and are felt by those whose spiritual instincts are aroused to activity. And in nothing is the Bible more manifestly its own witness and evidence than in its incomparable and sublime revelation of God.

1. In Scripture the Personality of the living God pervades every book. Not only is there no pantheism and no polytheism; there is a pure and impressive theism throughout the sacred volume. Even those who deny to the Bible the character of a supernatural revelation, acknowledge the debt of humanity to the representation of monotheism given by the Hebrew prophets and apostles.

2. The righteous government and the holy character of the Eternal are set forth in the Bible, not only by means of statements, but by means of lessons conveyed in the form of history. His hatred of sin, in both private and public life, is effectively declared in his righteous judgments. His moral government is a great reality. In the Scriptures, the Divine Ruler is never exhibited as either indifferent to moral distinctions or capricious in his treatment of moral agents. None who acknowledges the authority of the Bible can expect to escape the eye or to evade the judgment of the righteous Governor.

3. God's interest in man, and his design for man's welfare, are portrayed in the Bible, as in no other professedly sacred and inspired book, and indeed as nowhere else in literature. From the opening pages of Genesis, where God is represented as walking and as speaking with men in the garden, down to the epoch of redemption, when "the Word became flesh, and dwelt among us," the Scriptures are full of evidence of the Divine interest in man's welfare. Whilst exhibiting the majestic dignity of the Eternal, in such a way as to call forth our reverence, the sacred volume beyond anything else makes God near to us, and leads us to feel that he is round about us in all our ways.

4. Especially does the Bible impress upon the mind of the reader the redemptive purposes of the Supreme; it shows him to be man's Saviour. His character is set forth as compassionate and merciful, and he is represented as using the means to give effect to his gracious intentions towards sinful man.

(1) In the Old Testament history we have proofs of this, especially in the deliverance of Israel from the bondage in Egypt, and in the restoration of Israel from the captivity in the East. These great events were both manifestations of God's mercy towards a nation, and prophetic anticipations of the greater deliverance in the future.

(2) For the New Testament is undoubtedly the fulfillment of the Old. What was done politically for a people was in Christ done morally and actually for the race. The Gospels and Epistles set forth before us Jesus as the Son of God and as the Saviour of mankind. "He that hath seen me," said Christ, "hath seen the Father;" and this has respect, not simply to his peerless character, but also to the mighty power and to the gracious purposes to which the world is indebted for the temporal deliverance and for the eternal hope. - J.R.T.

No prophecy... is of any private interpretation.
As the term "prophecy "is here used without any limitation, it seems clearly designed to comprehend all those prophetical enunciations which have been vouchsafed by the Holy Spirit of God. All such prophecy is a light vouchsafed to man from the great Source of all light and all knowledge. But it is a light purposely shaded at first with some obscurity; it shines only as in a dark place until the day of its fulfilment shall dawn. The epithet here applied to prophecy is rendered in our translation "more sure," but it would be more correctly rendered "more firm, more constant, more enduring." Prophecy affords a more firm and enduring evidence than miracles, inasmuch as it has a slow and gradual development, unfolding its proofs more clearly and completely as ages roll on; its light shines forth to the eyes of men with a fuller and brighter lustre in proportion as the veil is withdrawn from futurity. When miracles are no longer vouchsafed for the confirmation of the truth, prophecy becomes, by the lapse of time, a more powerful and convincing head of evidence as it is proved, by the course of events, to be really prophecy. And thus may it be said that in the more clear and full development of one species of evidence we have a growing compensation for whatever may be conceived to be lost by the lapse of time to the strength, or clearness, or fulness of the other. To this "word of prophecy," he says, "ye do well that ye take heed," that ye pay the serious attention which it deserves; but he cautions them first, before they do so, to know, to recollect, to bear in mind that "no prophecy of Scripture is of any private interpretation." The apostle intends to caution his disciples against the hasty, fanciful, and inconsiderate interpretation of all Scriptural prophecy. Our attention then becomes directed by these words to a subject of great importance — the indiscreet application of the prophetical parts of Scripture. Now undoubtedly we may trace one fruitful source of this practice to the propensity which prevails with all of us to magnify and exaggerate everything that passes within the narrow sphere of our immediate observation. As in the objects presented to our bodily senses, that which stands immediately before us absorbs the greatest portion of our attention and precludes the sight of others that are more distant. Misled by these false and prejudiced views, individuals have been easily carried away with the notion that the occurrences of their own little day and contracted sphere of observation are of sufficient distinction to be made the specific subject of Scriptural prophecy. But operating in unison with this undue appreciation of the importance of events which are present have been an over-forward disposition to display superior penetration and ingenuity amongst those who interpret prophecy, and credulous superstition and prying curiosity amongst those who believe their interpretations. Now in the case of the prophecies contained in Scripture a peculiarly tempting field is opened for those persons who are given to these adventurous speculations. But it is of far less importance to inquire into the causes which have led to the indiscreet application of Scriptural prophecies, or to detail what has taken place in times past, than to endeavour to repress the practice by pointing out the injury which it must ever cause to the general interests of religion and to the authority of the Christian records. Now the principal evil which must with too great certainty be derived from this practice is that of exciting a general prejudice against the truth of all Scriptural prophecies. When different persons are found, many of sufficient credit for learning and acuteness, eagerly and confidently applying the prophecies to events widely different, what impression must be made on the public at large, on those who form their judgment of these matters at a distance and without paying close and accurate attention to them? The inference will too obviously be that the prophecies of Scripture may be turned to any sense at the will of the interpreter. Nor, if such an imputation be cast on the prophetical parts of Scripture, will the cause of revelation in general wholly escape. Or, if the credit of Scripture be saved, it will be saved only at the expense of the veracity and good faith of those who attempt these interpretations. While so much positive evil results from the licence, which has been too often assumed, of hazarding, on light grounds and hasty views, novel interpretations of Scriptural prophecy, the most powerful of all arguments is afforded by this consideration to induce all persons who feel the reverence due to the inspired Word of God to abstain most carefully from this indiscreet practice. Prophecy was not given to gratify the prying curiosity of men ever anxious to dive into the recesses of futurity, nor to exercise their forward ingenuity in searching out new interpretations which might arrest the attention of the public. It was designed for a more availing, a greater, and a nobler purpose — for the purpose of affording to the truth of Christianity its growing testimony, which might be unfolded by degrees and open fresh conviction on the mind as the revolutions of time should produce its gradual accomplishment. Consistently with this purpose, a certain degree of obscurity was unavoidable. Under these views of the real character and true intent of Scriptural prophecy, let it be hoped that the interpretation of it will never be attempted carelessly and lightly from any private motive of exhibiting penetration and ingenuity, but only from the deliberate consideration of what may conduce to the right understanding and elucidation of it.

(G. D'Oyly, D. D.)

Holy men of God spake as they were moved
The apostle had formerly commended reading of the prophets by the benefit of them; now in reading them he gives warning from the difficulty of understanding them. There often lies a deep and hidden sense under a familiar and easy sentence. Let not men rush into their exposition, like hasty soldiers into a thicket, without seeking direction from the captain. When we come to read them we must subject ourselves to the government of the Spirit.

I. THE INSPIRATION FROM GOD. It was not a vision of their own heads, but they "spake as they were moved by the Holy Ghost."

1. Consider the infallible completion of things long before prophesied in their due seasons (1 Kings 13:2).

2. Consider that their being hath continued from Moses unto this day. This is miraculous — that in so great hurly-burlies and alterations they should not be lost!

3. That the scope of it should be to build up no worldly thing, but only the kingdom of heaven, and to direct us to Jesus Christ.

4. That it should pass with credit through the whole world, and find approbation of all languages, nations, and places, and where it meets with oppositions should make way through them as thunder through the clouds.

5. That the Hebrew tongue, wherein the Old Testament was written, doth so excel all tongues, in antiquity, sanctity, majesty.

6. The majesty of the style, which yet is not only powerful in words, but effectual in working (Hebrews 4:12).

7. From the very baseness of falsehood, we learn to admire the lustre of truth. To disgrace and weaken the credit of the Scriptures Satan had his poets and fabulists, whose mythologies were obtruded for true reports.

8. This is an argument of the finger of God and supernatural power in Holy Writ, that the penners of it renounced all affectation and delivered the true message even against then" own reputations.

II. THE CONSCRIPTION. Although not by the will of man, yet was it done by the hand of man.

1. "Men." Why did not God choose some other nature of greater authority and credit?(1) That no glory might be ascribed to the means (2 Corinthians 4:7).(2) In commiseration of man's weakness (Exodus 20:19).(3) For the security of our souls. If our preacher were an angel, Satan could transform himself into that shape.(4) In fit respondence to the work of our redemption (Acts 3:22).

2. "Men of God." This is an ancient attribute (1 Kings 17:18; 1 Timothy 6:11; 2 Timothy 3:17). But especially they are called men of God because their dispensation comes from God (1 Corinthians 2:13).

3. "Holy men." The Lord who sent them qualified them.

III. THE EXPOSITION, which is by no private spirit, but by the Holy Spirit's illumination of man's mind and directing the Church. He that expounds the Scripture upon the warrant of his own spirit only doth lay the brands of the fire together without the tongs, and is sure at least to burn his own fingers.

(Thos. Adams.)

That is the Scriptural way of stating the great doctrine that the Bible is inspired, that the Bible is the Word of God. And you remark the grand simplicity and directness of the statement. The Holy Spirit speaks to us in Holy Scripture: we can understand that; let us hold by that. How He does so is not revealed, and so we cannot tell. We are all well assured that the supernatural influences of that Divine Spirit do still, in every Christian man and woman, weave in with the natural workings of soul and mind, of heart and head. When the Blessed Spirit helps us to pray He avails Himself of our natural faculties — of our memory, of our perception of things which may befall us, of our capacity of feeling, trusting, and loving. The prayer is the prayer of the Holy Spirit; but it is also the individual and characteristic prayer of this man, of that woman, of that little child. It is exactly so with that rarer gift which we call inspiration, as with the sanctifying, comforting, prayer-prompting communications for which ordinary Christians ask and look day by day. You know how the inspired writers of the Bible retain their individuality. St. Paul does not write like St. John; St. Luke writes quite differently from either, and St. Peter from all three. And yet do you not feel that there is a something which belongs to all of the many men that wrote the Bible 9 One Breath has breathed upon them, one Hand has touched them all! In a certain loose way we may speak of the inspiration of the poet, the orator, the painter; and it would be mere pedantry to quarrel with s phrase so well understood in the main. But never forget that differing not in degree but in kind — differing essentially, vitally, altogether — is the true, holy, Divine inspiration of the men who wrote the Bible. And we are to distinguish likewise between the supreme inspiration thus described and the ordinary and still-continuing gifts of the Holy Spirit. There is a wide difference between that guidance which you and I may get for the asking and the true inspiration of those few among our race concerning whom St. Peter tells us that "holy men of God spake as they were moved by the Holy Ghost." And now, having said so much as to the nature of the inspiration of the Bible, let me suggest some thoughts upon God's Word generally. The Bible, remember, is the Word of God. It not merely contains the Word of God, as in some sense all things do, for "the heavens declare the glory of God, and the firmament showeth His handiwork"; it is the Word of God. It is the flower and crown of all God's revelation to man: everything that we can read, or fancy we read, on the pages of Nature or Providence we find far more plainly stated in the Bible. And we find a vast deal more. We find there things most needful to salvation, about which earth and sea and stars are dumb. Even the lesser characteristics of the Bible are noteworthy. The very language of this blessed book is such as wonderfully suits its claim to be God's message to all races and tongues. The Bible bears translation into other languages as no other book does. It is at home, and at its ease, in all languages. You hear it said that there is no more remarkable miracle of skill than the language of our English Bible, which is indeed the standard of perfection in our tongue. But there is something more in this than the industry, tact, scholarship of the translators. Surely it is that when the Holy Ghost used holy men of old to write God's message to all human beings, He moved them so to write it in such tongues and in such words as would bear, as human words never did, to be rendered into the mother tongue of every being who has speech and reason. And then how this wonderful volume suits all men in matters more vital than its language! There are extraordinary national differences in ways of thinking and feeling, and extraordinary differences in such things between the people of different times and ages. And yet this wonderful book, dealing as it does throughout just with religious faith and feeling, suits man wherever you find him, comes home alike to Eastern and Western nations, never gets out of date, never is outgrown by the increasing intelligence of educated men, and expresses no feeling in which all Christian people cannot sympathise. How it suits all our moods, all our circumstances! In every state of thought and feeling we find what we want in the Bible. And just remember, too, what is the secret of the Bible's so coming home to all. It is not a question, here, of those intuitions of moral truth which, when we read or hear them, make us say, "Now that is true," or even say, "We have often thought that ourselves, though we never heard it expressed before." The Bible comes home to all, because it treats of great facts which we never could have found out, yet which, when told, commend themselves, not to sensibility, not to taste, not even to intellect merely, but to our conscience and heart, to our deepest and most solemn convictions of what is Divine and right and true! Therefore it is that the little volume is the first prized possession of childhood, and old people have it in their hands to the last; therefore it goes into the soldier's knapsack; therefore the aged statesman and judge would read it like a little child; therefore you find it under the pillow of the dying, wet with tears.

(A. K. H. Boyd, D. D.)

That the book which we emphatically call the Bible was written by the inspiration of suggestion.

I. Let us INQUIRE WHAT IS TO BE UNDERSTOOD BY THE INSPIRATION OF SUGGESTION. Some suppose there are three kinds of inspiration, which they distinguish from each other by calling the first the inspiration of superintendency, the second the inspiration of elevation, and the third the inspiration of suggestion.

1. It was necessary that the sacred penman should be conscious of Divine inspiration all the while they were writing. It was not sufficient for them barely to know that they began to write under the influence of the Spirit. For nothing short of a constant realising sense of His motion and direction, could give them full assurance that what they wrote was the infallible Word of God, which they might honestly present to the world under the sanction of Divine authority.

2. The Supreme Being was as able to afford them the highest as the lowest kind of inspiration.

3. That the sacred penmen were utterly incapable of writing such a book as the Bible without the constant guidance of the Holy Ghost.

4. To suppose that they sometimes wrote without the inspiration of suggestion, is the same as to suppose that they sometimes wrote without any inspiration at all. The distinguishing of inspiration into three kinds is a mere human invention, which has no foundation in Scripture or reason. And those who make this distinction appear to amuse themselves and others with words without ideas.

5. That the sacred penmen profess to have written the Scriptures under the immediate and constant guidance of the Holy Ghost.


1. It may be said there appears a great diversity in the manner and style of the sacred penmen, which cannot be easily reconciled with the supposition of their being equally and constantly guided by the inspiration of suggestion. It is true, indeed, we plainly discover some variety in the manner and style of the sacred writers. But this is easy to account for, by only supposing that God dictated to each sacred penman a manner and style corresponding to his own peculiar genius, education, and manner of living. But on the other hand, we find a much greater similarity in their manner and style than could be reasonably expected on supposition of their writing agreeably to their own genius and taste, without the suggesting influences of the Spirit.

2. It may be said that the mistakes and contradictions to be found in the Scriptures plainly refute the notion of their being written under the inspiration of suggestion. To this it may be replied in general, that most of the supposed mistakes and contradictions to be found in the Scriptures may be only apparent, and so might be fully removed, if we were better acquainted with the original languages in which the sacred books were written, and with the customs and manners of the different ages and places in which the sacred penmen lived. But the direct and decisive answer to this objection is that it operates with equal force against every kind of inspiration.

3. It may be said, since God originally intended that the Bible should be transcribed by different hands and translated into different languages, there was no occasion for His suggesting every thought and word to the sacred penmen; because, after all, their writings must be subject to human defects and imperfections. It is sufficient to observe here that every transcription and translation is commonly more or less perfect, in proportion to the greater or less perfection of the original. And since the Scriptures were designed to be often transcribed and translated, this made it more necessary, instead of less, that they should be written, at first, with peculiar accuracy and precision.

4. It may be said that the Apostle Paul seems to acknowledge, in 1 Corinthians 7., that he wrote some things in that chapter according to his own private opinion, without the aid or authority of a plenary inspiration. In one verse he says, "I speak this by permission, and not of commandment." And in another verse he says, "To the rest speak I, not the Lord." If we understand these expressions literally, then we must suppose that the apostle and all the other sacred penmen always wrote under a plenary inspiration, only when they gave intimations to the contrary. But we find no such notice given, except in the chapter under consideration; and therefore we may justly conclude that all the other parts of Scripture were written by the immediate inspiration of God. But if, in the second place, we understand the apostle as speaking ironically in the verses before us, then his expressions will carry no idea of his writing without Divine aid and authority. And there is some ground to understand his words in this sense. There is, how ever, a third answer to this objection, which appears to be the most satisfactory; and that is this: the apostle is here speaking upon the subject of marriage; and he intimates that he has more to say upon this subject than either the prophets or Christ had said upon it. Accordingly he says, "I speak this by permission, and not of commandment. To the rest speak I, not the Lord." By these expressions he means to distinguish what he said from what other inspired teachers had said upon the same subject. On the whole there appears no solid objection against the plenary inspiration of any part of the Sacred Scriptures; but, on the other hand, every argument which proves them to be partly, equally proves them to be altogether, given by the immediate inspiration of God. Improvement:

1. If the Bible contains the very ideas and sentiments which were immediately suggested to the sacred pen men by the Divine Spirit, then great caution and circumspection ought to be used in explaining Scripture. The words of Scripture may not be lightly altered, nor expunged, nor supplied, nor wrested from their plain and obvious meaning according to the connection in which they stand.

2. If the Divine Spirit suggested every word and thought to the holy pemnen, then it is not strange that they did not understand their own writings. These the apostle tells us, in our context, they did not under stand. They might, by the aid of the Spirit, write precepts, predictions, promises, and theatenings, of whose import they were ignorant, that would be very intelligible and very useful in future ages. They wrote not for themselves, but for others; not for present, but future times. And this affords an additional evidence of the plenary inspiration of all the sacred writings.

3. If the Bible was written under the inspiration of suggestion, then it is an infallible rule of faith, and the only standard by which to try our religious sentiments.

4. If holy men of old wrote as they were moved by God, then it is reasonable to expect that the Bible should bear clear and strong marks of its Divine author. Accordingly, when we look into the Bible, we find the image and superscription of the Deity on every page. It displays all the perfections of God.

5. If the Bible be the immediate revelation of God's mind and will to men, then it is a most precious book.

6. If the Bible contains the mind and will of God, then all who enjoy it may know in this world what will be their state in the next. It clearly describes both heaven and hell, and the terms upon which we may obtain the one and escape the other.

7. If the Bible be indeed the Word of God, then it is not strange that it has had such a great influence over the minds of men.

(N. Emmons, D. D.)

— "Men spake — from God" (R.V.). It is a definition of inspiration. A definition simple, precise, exhaustive. "Men spoke" — spoke, without ceasing to be men; spoke with all those characteristics of phrase and style, of thought and mind, of position and history which mark and make the man; yet "spoke from God," with a message and mission, under an influence and an impulse, a control and a suggestion, which gave to the word spoken a force and a fire, a touch and a contact, a sight and an insight, unlike other utterances because of a breath of God in it, the God of the spirits of all flesh. "Men spake." "Human beings," St. Peter says — the "men" is emphatic. Shall we blame those who, first of all, would ask, Who? would busy themselves in the endeavour, by examination and comparison, to learn what can be learnt of the authorship of particular books; and would then go on to ask, What? in other words, to bring every appliance, of manuscript and version and ancient quotation, to bear upon the text of Scripture. Inquiries like these are only for the learned. But let us, who can but look on or listen, at least refrain from denunciations of a process for which we ought to have the deepest respect. Men spake. And does not St. Peter as good as say, And remained men in the speaking? Where is the authority for supposing that the inspiring Spirit levelled the intellects, obliterated the characteristics, overwhelmed the peculiarities, of the several writers? Men spake. And one of them has told us how. By a careful investigation of various writings going before, and an earnest endeavour to arrange in their true order the facts of the history which he was to chronicle. Men spake — and men wrote — and they were men still. Matters which toil and pains could ascertain — matters which lay in the province of intellect, whether in the way of research or in the way of discovery — matters for which God had provided the instrument of knowledge in the human being as by Him created, even though ages and generations might come and go before the actual knowledge was made his own — on these things inspiration was silent. Men spake, and in speaking were men still. Even their message, even the thing they were sent to tell, must be expressed in terms of human speech, through a medium therefore of adaptation and accommodation, Men spake — from God. "Moved by the Holy Ghost." The two halves of the text are dependent upon each other. Not angels — or they had no sympathetic, no audible voice for man. Not machines — or speech (which is, by definition, intelligence in communication) had been a contradiction in terms. These human beings spake from God; for He had something to say, and to say to man. There is something which God only can say. There is something which reason cannot say, nor experience, nor discovery, nor the deepest insight, nor the happiest guessing, nor the most sagacious foresight. There is a world of heaven, which flesh and blood cannot penetrate. There is a world of spirit, impervious even to mind. There is a world beyond death, between which and the living there is an impassable gulf fixed. More than this — there is a world of cause and consequence, which no moralist can connect or piece together. There is a world of providence, which gives no account of itself to the observer. More yet than this. There is a fact of sin, inherited and handed on, working everywhere in hearts and lives, spoiling God's work and ruining man's welfare. Who can tell, concerning this, whether indeed there is any recovery from this deep, this terrible, this fatal fall? And yet man needs to hear of these things. And confess now, you who have gone with us thus far, how utterly beside the mark of such a work as this would have been an inspiration of science, or an inspiration of geography, or an inspiration of history, or an inspiration of geology, astronomy, botany, or chemistry. Men spake, and they spake from God. He had that to tell which men by searching could not find out. He set this human being to tell it to his fellows. But oh, trust God to do the right thing! Do not mistrust Him, and summon Him to the bar of your poor intellect every time that you cannot quite see what He was about. How can you account for a slaughter of twenty thousand men in one tiny battlefield in Beth-horon or on Mount Ephraim? how can you explain the dumb ass speaking with man's voice, and Samuel coming up again at the bidding of the witch of Endor, etc. Say, if you are wise, with the three Israelites to King Nebuchadnezzar, "I am not careful to answer thee in this matter." Men spake — and, while they spake, they were men still. But they spake from God — and what they said from Him was truth and nothing but truth, and in it, thus spoken, is the very light of my life. Never will I part with that light till I reach a world which no longer wants it, because the Lord God Almighty and the Lamb are the light thereof.

(Dean Vaughan.).

Peter, Simeon, Simon
Asia, Bithynia, Cappadocia, Galatia, Pontus
Act, Along, Borne, Carried, Ghost, Holy, Human, Impelled, Impulse, Moved, Origin, Power, Prophecy, Prophets, Spake, Spirit, Spoke, Uttered
1. Peter confirms the hope of the increase of God's grace,
5. exhorts them, by faith, and good works, to make their calling sure;
12. whereof he is careful to remind them, knowing that his death is at hand;
16. and assures them of the authenticity of the Gospel, by the eyewitness of the apostles and the prophets.

Dictionary of Bible Themes
2 Peter 1:21

     3015   Holy Spirit, divinity
     3224   Holy Spirit, and preaching
     3272   Holy Spirit, in OT
     3281   Holy Spirit, inspiration
     5548   speech, divine
     5630   work, divine and human
     7734   leaders, spiritual
     8028   faith, body of beliefs

2 Peter 1:17-21

     1403   God, revelation

2 Peter 1:19-21

     8470   respect, for God

2 Peter 1:20-21

     1427   prophecy

Like Precious Faith
'... Them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.'--2 Peter i. 1. Peter seems to have had a liking for that word 'precious.' It is not a very descriptive one; it does not give much light as to the quality of the things to which it is applied; but it is a suggestion of one-idea value. It is interesting to notice the objects to which, in his two letters--for I take this to be his letter--he applies it. He speaks of the trial of
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Man Summoned by God's Glory and Energy
'... His Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him that hath called us to glory and virtue.'--2 Peter i. 3. 'I knew thee,' said the idle servant in our Lord's parable, 'that thou wert an austere man, reaping where thou didst not sow, and gathering where thou hadst not strewed. I was afraid, and went and hid my talent in the earth.' Our Lord would teach us all with that pregnant word the great truth that if once a man gets it into
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Partakers of the Divine Nature
'He hath given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust.'--2 Peter i. 4. 'Partakers of the Divine nature.' These are bold words, and may be so understood as to excite the wildest and most presumptuous dreams. But bold as they are, and startling as they may sound to some of us, they are only putting into other language the teaching of which the whole New Testament is full,
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

The Power of Diligence
'Giving all diligence, add to your faith ...'--2 Peter i. 5. It seems to me very like Peter that there should be so much in this letter about the very commonplace and familiar excellence of diligence. He over and over again exhorts to it as the one means to the attainment of all Christian graces, and of all the blessedness of the Christian life. We do not expect fine-spun counsels from a teacher whose natural bent is, like his, but plain, sturdy, common sense, directed to the highest matter, and
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Going Out and Going In
'An entrance ... my decease.'--2 Peter i. 11, 15. I do not like, and do not often indulge in, the practice of taking fragments of Scripture for a text, but I venture to isolate these two words, because they correspond to one another, and when thus isolated and connected, bring out very prominently two aspects of one thing. In the original the correspondence is even closer, for the words, literally rendered, are 'a going in' and 'a going out.' The same event is looked at from two sides. On the one
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Faith and Life
Now, it will be clear to all, that in the four verses before us, our apostle has most excellently set forth the necessity of these two things--twice over he insists upon the faith, and twice over upon holiness of life. We will take the first occasion first. I. Observe, in the first place, what he says concerning the character and the origin of faith, and then concerning the character and origin of spiritual life. "Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

Particular Election
When Mr. Whitfield was once applied to to use his influence at a general election, he returned answer to his lordship who requested him, that he knew very little about general elections, but that if his lordship took his advice he would make his own particular "calling and election sure;" which was a very proper remark. I would not, however, say to any persons here present, despise the privilege which you have as citizens. Far be it from me to do it. When we become Christians we do not leave off
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

That Gospel Sermon on the Blessed Hope
In 2 Timothy, 3:16, Paul declares: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;" but there are some people who tell us when we take up prophecy that it is all very well to be believed, but that there is no use in one trying to understand it; these future events are things that the church does not agree about, and it is better to let them alone, and deal only with those prophecies which have already been
Dwight L. Moody—That Gospel Sermon on the Blessed Hope

The Faithful Promiser
THE FAITHFUL PROMISER. By the Author of "THE WORDS OF JESUS," "THE MORNING AND NIGHT WATCHES," ETC. "Whereby are given unto us exceeding great and precious promises."--2 Pet. i. 4. NEW YORK: STANFORD & DELISSER, No. 508, BROADWAY. 1858.
John Ross Macduff—The Faithful Promiser

Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know
Thomas Watson—A Body of Divinity

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward
Charles G. Finney—Lectures to Professing Christians

The Author to the Reader.
CHRISTIAN READER,--After the foregoing address, I need not put thee to much more trouble: only I shall say, that he must needs be a great stranger in our Israel, or sadly smitten with that epidemic plague of indifferency, which hath infected many of this generation, to a benumbing of them, and rendering them insensible and unconcerned in the matters of God, and of their own souls, and sunk deep in the gulf of dreadful inconsideration, who seeth not, or taketh no notice of, nor is troubled at the
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Christian's Book
Scripture references 2 Timothy 3:16,17; 2 Peter 1:20,21; John 5:39; Romans 15:4; 2 Samuel 23:2; Luke 1:70; 24:32,45; John 2:22; 10:35; 19:36; Acts 1:16; Romans 1:1,2; 1 Corinthians 15:3,4; James 2:8. WHAT IS THE BIBLE? What is the Bible? How shall we regard it? Where shall we place it? These and many questions like them at once come to the front when we begin to discuss the Bible as a book. It is only possible in this brief study, of a great subject, to indicate the line of some of the answers.
Henry T. Sell—Studies in the Life of the Christian

The Mystical Union with Immanuel.
"Christ in you the hope of glory." --Col. i. 27. The union of believers with Christ their Head is not effected by instilling a divine-human life-tincture into the soul. There is no divine-human life. There is a most holy Person, who unites in Himself the divine and the human life; but both natures continue unmixed, unblended, each retaining its own properties. And since there is no divine-human life in Jesus, He can not instil it into us. We do heartily acknowledge that there is a certain conformity
Abraham Kuyper—The Work of the Holy Spirit

Its Basis
In our last chapter we contemplated the problem which is presented in the justifying or pronouncing righteous one who is a flagrant violater of the Law of God. Some may have been surprised at the introduction of such a term as "problem": as there are many in the ranks of the ungodly who feel that the world owes them a living, so there are not a few Pharisees in Christendom who suppose it is due them that at death their Creator should take them to Heaven. But different far is it with one who has been
Arthur W. Pink—The Doctrine of Justification

The Beatific vision.
Reason, revelation, and the experience of six thousand years unite their voices in proclaiming that perfect happiness cannot be found in this world. It certainly cannot be found in creatures; for they were not clothed with the power to give it. It cannot be found even in the practice of virtue; for God has, in His wisdom, decreed that virtue should merit, but never enjoy perfect happiness in this world. He has solemnly pledged himself to give "eternal life" to all who love and serve him here on earth.
F. J. Boudreaux—The Happiness of Heaven

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." There is a great marriage spoken of, Eph. v. that hath a great mystery in it, which the apostle propoundeth as the sample and archetype of all marriages or rather as the substance, of which all conjunctions and relations among the creatures are but the shadows. It is that marriage between Christ and his church, for which, it would appear, this world was builded, to be
Hugh Binning—The Works of the Rev. Hugh Binning

How Christ is to be Made Use Of, in Reference to Growing in Grace.
I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Pet. iii. &c. is variously expressed and held forth to us in Scripture;
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Remaining Books of the Old Testament.
1. The divine authority of the Pentateuch having been established, it is not necessary to dwell at length on the historical books which follow. The events which they record are a natural and necessary sequel to the establishment of the theocracy, as given in the five books of Moses. The Pentateuch is occupied mainly with the founding of the theocracy; the following historical books describe the settlement of the Israelitish nation under this theocracy in the promised land, and its practical operation
E. P. Barrows—Companion to the Bible

Concerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into
Martin Luther—First Principles of the Reformation

What does God require of us, that we may escape his wrath and curse due to us for our sin? Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means, whereby Christ communicateth to us the benefits of redemption. I begin with the first, faith in Jesus Christ. Whom God has set forth to be a propitiation through faith in his blood.' Rom 3: 25. The great privilege in the text is, to have Christ for a propitiation; which is not only to free us from God's wrath, but to
Thomas Watson—The Ten Commandments

The Approval of the Spirit
TEXT: "Yea, saith the Spirit."--Rev. 14:31. The world has had many notable galleries of art in which we have been enabled to study the beautiful landscape, to consider deeds of heroism which have made the past illustrious, in which we have also read the stories of saintly lives; but surpassing all these is the gallery of art in which we find the text. Humanly speaking John is the artist while he is an exile on the Island of Patmos in the Aegean Sea. The words he uses and the figures he presents
J. Wilbur Chapman—And Judas Iscariot

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