No human government is perfect. The knowledge of earthly rulers is limited, and they are utterly incapable of discriminating among individual cases; and it often happens that they have not the power to do all that is desirable and expedient. In contradistinction from the necessary imperfections of human governments is the perfect adaptation and sufficiency of that which is Divine. "The Lord knoweth" how to rule and to judge, for his wisdom and his equity are alike faultless; and his power is as irresistible as his knowledge is all-embracing.

I. THE DISTINCTION IN HUMAN CHARACTER DRAWN BY THE LORD AND JUDGE OF MANKIND. Men discriminate often upon unsound principles, always with insufficient data. They are guided very much in their estimate of their fellow-men by such considerations as social position and social acceptableness. They cannot take into their deliberation the thoughts and intents of the heart. Hence the inadequacy of all human attempts to create a moral distinction among men. Now, according to St. Peter, our Divine Ruler distinguishes men into

(1) the godly, or those animated by true piety, by a reverence for God's Law, and a responsive appreciation of God's love; and

(2) the unjust, or those who have no respect for the law of rectitude, human or Divine.

II. THE CORRESPONDING DISTINCTION OF TREATMENT ON THE PART OF THE LORD AND JUDGE OF MANKIND.

1. The godly are not exempted from temptation, but are delivered out of it. In illustration of this principle of the Divine government St. Peter refers to Noah, whose lot was cast in a generation of sinners and scoffers, but who was preserved from yielding to the evil solicitations to which he was exposed; and to Lot, who, though vexed with the lascivious life and lawless deeds of his wicked neighbours, was yet delivered from participation in their guilt and their doom. Certain it is that Divine providence allows the purest and the best to come into constant contact with the bond - slaves of sin, doubtless in order that their virtue may be tested and their character strengthened. But never does God abandon those who confide in his care, and who comply with his conditions of safety. The means by which he protects and delivers his own are known to himself, and he makes use of them in his own time. Thus, however formidable may be the temptations to which the godly are exposed, a way of escape is made for them, and they are delivered from the hand of the enemy.

2. The unrighteous cannot escape just retribution. It does not matter how high is their station, in what esteem they are held by their fellow-creatures, what is their power and their skill. All who defy and all who forget God must surely learn that they are subject to the control of infinite justice, administered by omnipotence. The apostle, in the context, adduces illustrations of retributive righteousness, and reminds his readers that the rebel angels were cast into Tartarus, that a flood was brought upon the ancient world of the ungodly, and that the cities of Sodom and Gomorrah were turned into ashes. For all impenitent sinners there is punishment, even here and now; and the Scriptures reveal the approach of a day of judgment in which God shall render to every man according to his works, and in which those who have exalted themselves against the holy Supreme shall awake to "shame and everlasting contempt." - J.R.T.

1. When we think of the sins of wicked men, we should likewise think of their punishments.(1) Because these two are in God's purpose, and their own nature knit together.(2) Because the consideration of sin often does more hurt than God, if the consideration of the punishment be not joined unto it.

2. Profuse luxury is a sign of a man sinning securely.

3. Luxury, the more it is shown openly, the more it is to be condemned.

4. There is the greatest danger in those sins from which the greatest pleasure and delight ariseth.(1) Because pleasure is a sign of a perfect habit.(2) Because pleasure is very hardly left.

5. They that please themselves most in their sins, do most contaminate both themselves and others.

6. The outward members also of wicked men are full of wickedness. Because out of the abundance of the heart all our faculties, and all the instruments of operations receive impressions answerable unto the heart.

7. The uncleanness of the body is oftentimes joined with impurity of religion (ver. 14).

8. In such men covetousness is oftentimes joined with their impiety.

9. The exercising of the heart unto such sins doth very much strengthen and increase them.

10. They that are after this manner accustomed unto their sins are hardened in them.

11. Such men are most to be detested.

(Wm. Ames, D. D.)

1. Whether a man may take any pleasure in this world, or no? Yes, certainly; one special use of wisdom stands in tempering our pleasures: to be delighted is not evil, but to be delighted in evil. Why ,hath God given man such a choice of earthly commodities, but for his use? The wise man can distinguish between the love of pleasure and the use of pleasure; and while others serve delight, he teacheth delight to serve him.

2. How may a Christian take pleasure in the world? By having respect to three things: whether it be lawful, expedient, or becoming. The pleasure must be lawful, there can be no safety in a sinful delight. Poison may be qualified, and become medicinal; there is use to be made of an enemy; sickness may turn to our better health, and death itself to the faithful is but a door to life; but sin can never be made good. Pleasure therefore first must have the warrant, that it be without sin; then the measure, that it be without excess. If the cup be evil, we may not taste it; though good, yet not carouse it. We are not born to play or sport. Nor is the lawfulness only observable, but the conveniency; a man may wear good clothes unhandsomely. The stuff may be good, yet while the fashion of the garment does not become him, it appears ridiculous. The place, occasion, company, opportunity, all must be fit.

(Thos. Adams.)

In every sin there is not only guilt, that binds over to punishment, but defilement; which makes the sinner not less filthy than guilty; and even when the guilt is remitted, the filth remains still. The hurt is not so soon cured, as the fault is pardoned.

1. All men are spotted, originally from their parents; of actual spots themselves are the parents. If all our internal spots should break out, we could not endure one another. The whole world would be an hospital, and every man a lazar.

2. The whole world is spotted, that is another step: in the universal blemishes of nature let us read our own. To charge God with this degeneration is the highest blasphemy: coldness may sooner arise from fire, than any evil from the fountain of goodness.

3. But if every man be spotted, who shall then enter into heaven, seeing into that city no unclean thing shall come? (Revelation 26:27.) This is true, yet many that have been unclean persons are since admitted (1 Corinthians 6:11; Revelation 7:14; Jeremiah 4:14). The grace of God may go a great way in our souls, and yet not leave us without spots. Not to have no spot here, but to have no spot imputed hereafter, is the happiness of a Christian.

4. We have all spots, but these are spots; for the apostle speaks not of their actions here, but their persons; not the blemishes of the men, but that the men themselves are blemishes. This is a high degree of sin, to be wholly turned into sin.

5. To whom do these appear spots and blemishes?(1) To God, who hath pure eyes, and can abide no unclean thing.(2) To the angels. Iniquities be sport for devils, but an eyesore to the angels; they that rejoice at a sinner's conversion do rather grieve at his aberration.(3) To good men, whom nothing pleaseth that displeaseth their Maker.(4) To bad men; for howsoever sinners love to be evil themselves, yet they would have others good to them.(5) To the creatures; they grieve that they are compelled to wait on a wrong master.(6) And do they not offend themselves? No, the sick man may feel, the dead does not.

6. Sin is of a defiling quality; like a bemired dog, when it fawns upon us it fouls us. It may in this one thing be compared to fire, it converts matter into itself.

7. Open and notorious offenders ought to be denied these holy feasts; and instead of communicating with us, to pass under the censure of excommunication from us; till in penitent tears they have cleansed their pollutions.

8. We may not abstain from the sacrament, because there be spots and blemishes in the society.

9. As all sins are spots, so some have a more special resemblance, as carrying in them a natural poison and filthiness. Such particular instances we find in Scripture, wherein God discovered the spots in their consciences by sticking spots on their bodies (Exodus 9:11; Numbers 12:10; 2 Kings 5:27).Application:

1. Learn to see thy spots. Many have unknown sins, as a man may have a mole on his back, and himself never know it (Psalm 19:12). But many a one knows his fault, yet loves it.

2. Confess these spots. The spots that God hateth, are the spots that man hideth.

3. It is madness to confess ourselves foul, and not to wash, therefore let us endeavour our own cleansing. In our making there was work for God only; in our marring there was work for ourselves only; in our restoring there is work for God and ourselves together.

4. There is only one fountain to purge all these spots, the blood of the Lamb. For this purpose Christ was baptized, even to wash us. His first baptizing was with water, His last with blood; both of them wash the world from their sins.

(Thos. Adams.)

It is hard when the fool can find no bauble to play with but sin; casting firebrands, and arrows, and death; and then jeers (Proverbs 26:19). Custom brings sin to be so familiar, that the horror of it is turned into pleasure, and homicide is held but a sport. It is ill for a man to make himself merry with that which angers God. If sin were rightly considered, it were more worthy our tears than our sport; the fool laughs at it, but the saint weeps for it.

(Thos. Adams.)

Balaam, Beor, Bosor, Noah, Noe, PeterAsia, Bithynia, Cappadocia, Galatia, Gomorrah, Pontus, SodomBlemishes, Blots, Broad, Carouse, Count, Daylight, Daytime, Deceit, Feast, Harm, Idea, Pleasure, Pleasures, Receiving, Revel, Reveling, Spots, Unrighteousness, Wages1. Peter warns of false teachers, showing the impiety and punishment both of them and their followers;
7. from which the godly shall be delivered, as Lot was out of Sodom;
10. and more fully describes the manners of those profane and blasphemous seducers.

2 Peter 2:13

     4921   day
     5603   wages
     5850   excess
     6118   blemish
     7925   fellowship, among believers
     7936   love feast
     8296   love, nature of

2 Peter 2:10-15

     8706   apostasy, warnings

2 Peter 2:12-14

     8339   self-control

2 Peter 2:13-14

     5866   gluttony
     5918   pleasure
     6189   immorality, examples

2 Peter 2:13-15

     6243   adultery, spiritual
     8302   love, abuse of
     8703   antinomianism

2 Peter 2:13-19

     6512   salvation, necessity and basis

The Owner and his Slaves
'Denying the Lord that bought them.'--2 Peter ii. 1. The institution of slavery was one of the greatest blots on ancient civilisation. It was twice cursed, cursing both parties, degrading each, turning the slave into a chattel, and the master, in many cases, into a brute. Christianity, as represented in the New Testament, never says a word to condemn it, but Christianity has killed it. 'Make the tree good and its fruit good.' Do not aim at institutions, change the people that live under them and …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

How those are to be Admonished who Abstain not from the Sins which they Bewail, and those Who, Abstaining from Them, Bewail them Not.
(Admonition 31.) Differently to be admonished are those who lament their transgressions, and yet forsake them not, and those who forsake them, and yet lament them not. For those who lament their transgressions and yet forsake them not are to be admonished to learn to consider anxiously that they cleanse themselves in vain by their weeping, if they wickedly defile themselves in their living, seeing that the end for which they wash themselves in tears is that, when clean, they may return to filth. …
Leo the Great—Writings of Leo the Great

What is to be Said of the Sea of Apamia.
'The sea of Apamia' is reckoned the seventh among those seas that compass the land of Israel; which word hath a sound so near akin to the word Pamias, by which name the Rabbins point out the fountains of Jordan,--that the mention of that word cannot but excite the memory of this, yea, almost persuade that both design one and the same place: and that the sea Apamia was nothing else but some great collection of waters at the very springs of Jordan. This also might moreover be added to strengthen that …
John Lightfoot—From the Talmud and Hebraica

Perseverance of Saints.
FURTHER OBJECTIONS ANSWERED. 4. A fourth objection to this doctrine is, that if, by the perseverance of the saints is intended, that they live anything like lives of habitual obedience to God, then facts are against it. To this objection I reply: that by the perseverance of the saints, as I use these terms, is intended that, subsequently to their regeneration, holiness is the rule of their lives, and sin only the exception. But it is said, that facts contradict this. (1.) The case of king Saul is …
Charles Grandison Finney—Systematic Theology

Of Councils and their Authority.
1. The true nature of Councils. 2. Whence the authority of Councils is derived. What meant by assembling in the name of Christ. 3. Objection, that no truth remains in the Church if it be not in Pastors and Councils. Answer, showing by passages from the Old Testament that Pastors were often devoid of the spirit of knowledge and truth. 4. Passages from the New Testament showing that our times were to be subject to the same evil. This confirmed by the example of almost all ages. 5. All not Pastors who …
John Calvin—The Institutes of the Christian Religion

As Many as were Called by Grace, and Displayed the First Zeal...
As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as many as give evidence of their …
Philip Schaff—The Seven Ecumenical Councils

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever …
Lewis Bayly—The Practice of Piety

The Christian Convert Warned Of, and Animated against those Discouragements which He must Expect to Meet when Entering on a Religious Course.
1. Christ has instructed his disciples to expect opposition and difficulties in the way to heaven.--2. Therefore a more particular view of them is taken, as arising from the remainder of indwelling sin.--3. From the world, and especially from former sinful companions.--4. From the temptations and suggest ions of Satan.--5, 6. The Christian is animated and encouraged, by various considerations, to oppose them; particularly by the presence of God; the aids of Christ; the example of others, who, though …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Believe and be Saved
It is the Holy Spirit alone that can draw us to the cross and fasten us to the Saviour. He who thinks he can do without the Spirit, has yet to learn his own sinfulness and helplessness. The gospel would be no good news to the dead in sin, if it did not tell of the love and power of the divine Spirit, as explicitly as it announces the love and power of the divine Substitute. But, while keeping this in mind, we may try to learn from Scripture what is written concerning the bond which connects us individually …
Horatius Bangs, D.D.—God's Way of Peace

A Preliminary Discourse to Catechising
'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians …
Thomas Watson—A Body of Divinity

The Catholic Epistles.
I. Storr: De Catholicarum Epp. Occasione et Consilio. Tüb. 1789. Staeudlin: De Fontibus Epp. Cath. Gott. 1790. J. D. Schulze: Der schriftstellerische Charakter und Werth des Petrus, Jacobus und Judas. Leipz. 1802. Der schriftsteller. Ch. des Johannes. 1803. II. Commentaries on all the Catholic Epistles by Goeppfert (1780), Schlegel (1783), Carpzov (1790), Augusti (1801), Grashof (1830), Jachmann (1838), Sumner (1840), De Wette (3d ed. by Brückner 1865), Meyer (the Cath. Epp. by Huther, …
Philip Schaff—History of the Christian Church, Volume I

Authenticity and Credibility of the Pentateuch.
1. The historic truth of the Pentateuch is everywhere assumed by the writers of the New Testament in the most absolute and unqualified manner. They do not simply allude to it and make quotations from it, as one might do in the case of Homer's poems, but they build upon the facts which it records arguments of the weightiest character, and pertaining to the essential doctrines and duties of religion. This is alike true of the Mosaic laws and of the narratives that precede them or are interwoven …
E. P. Barrows—Companion to the Bible

The Barren Fig-Tree;
OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED; THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. BY JOHN BUNYAN 'Who being dead, yet speaketh.'--Hebrews 11:4 London: Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This Title has a broad Black Border. ADVERTISEMENT BY THE EDITOR. This solemn, searching, awful treatise, was published by Bunyan in 1682; but does not appear …
John Bunyan—The Works of John Bunyan Volumes 1-3

Testimonies.
"Without faith it is impossible to please God."--Heb. xi. 6. In order to prevent the possibility of being led into paths of error, faith is directed, not to a Christ of the imagination, but to "the Christ in the garments of the Sacred Scripture," as Calvin expresses it. And therefore we must discriminate between (1) faith as a faculty implanted in the soul without our knowledge; (2) faith as a power whereby this implanted faculty begins to act; and (3) faith as a result,--since with this faith (1) …
Abraham Kuyper—The Work of the Holy Spirit

How those are to be Admonished who do not Even Begin Good Things, and those who do not Finish them when Begun.
(Admonition 35.) Differently to be admonished are they who do not even begin good things, and those who in no wise complete such as they have begun. For as to those who do not even begin good things, for them the first need is, not to build up what they may wholesomely love, but to demolish that wherein they are wrongly occupied. For they will not follow the untried things they hear of, unless they first come to feel how pernicious are the things that they have tried; since neither does one desire …
Leo the Great—Writings of Leo the Great

The First Wall.
Let us, in the first place, attack the first wall. It has been devised, that the Pope, bishops, priests and monks are called the Spiritual Estate; Princes, lords, artificers and peasants, are the Temporal Estate; which is a very fine, hypocritical device. But let no one be made afraid by it; and that for this reason: That all Christians are truly of the Spiritual Estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member …
Martin Luther—First Principles of the Reformation

They Shall be Called the Children of God
They shall be called the children of God. Matthew 5:9 In these words the glorious privilege of the saints is set down. Those who have made their peace with God and labour to make peace among brethren, this is the great honour conferred upon them, They shall be called the children of God'. They shall be (called)', that is, they shall be so reputed and esteemed of God. God never miscalls anything. He does not call them children which are no children. Thou shalt be called the prophet of the Highest' …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Under the Shepherd's Care.
A NEW YEAR'S ADDRESS. "For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls."--1 Peter ii. 25. "Ye were as sheep going astray." This is evidently addressed to believers. We were like sheep, blindly, willfully following an unwise leader. Not only were we following ourselves, but we in our turn have led others astray. This is true of all of us: "All we like sheep have gone astray;" all equally foolish, "we have turned every one to his own way." Our first …
J. Hudson Taylor—A Ribband of Blue

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let …
Martin Luther—First Principles of the Reformation

Education of Jesus.
This aspect of Nature, at once smiling and grand, was the whole education of Jesus. He learned to read and to write,[1] doubtless, according to the Eastern method, which consisted in putting in the hands of the child a book, which he repeated in cadence with his little comrades, until he knew it by heart.[2] It is doubtful, however, if he understood the Hebrew writings in their original tongue. His biographers make him quote them according to the translations in the Aramean tongue;[3] his principles …
Ernest Renan—The Life of Jesus

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of …
Thomas Watson—A Divine Cordial

Epistle Xlv. To Theoctista, Patrician .
To Theoctista, Patrician [153] . Gregory to Theoctista, &c. We ought to give great thanks to Almighty God, that our most pious and most benignant Emperors have near them kinsfolk of their race, whose life and conversation is such as to give us all great joy. Hence too we should continually pray for these our lords, that their life, with that of all who belong to them, may by the protection of heavenly grace be preserved through long and tranquil times. I have to inform you, however, that I have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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