13 (At, 100.) Nevertheless, according to his promise,1 we expect new heavens and a new earth, wherein dwelleth righ teousness. 2 13 Nevertheless, according to God's promise to Abraham, (as explained, Isa. lxv. 17.) we who believe, firmly expect the creation of new heavens, and of a new earth, wherein righteous men shall dwell for ever. regain their bodies, it must be a material habitation, suited to the incorrup tible and immortal nature of their new bodies. This also St. Paul hath shewn, by telling us that Abraham and his seed, were made heirs of the world by God's promise, Rom. iv. 13. In like manner, Christ bath shewn this, when in arguing against the Sadducees, he said Luke xx. 35. They which are counted worthy to receive that world and the resurrection from the dead. The promise to Abraham, and to his seed, of giving them the everlasting possession of Canaan, Isaiah hath explained, by predicting the creation of the new heavens and the new earth, and the happy state of its inhabitants, chap. lxv. 17.-23. Where, under the figure of there being no infant of days there, and of the extreme longevity of all its inhabitants, he hath described the immortality of the righteous; and by representing the animáls in this new earth, as entirely stript of all their noxious qualities, and as living in peace with one another, he hath taught us, that in the new creation, there will be nothing to hurt or to offend. This creation of the new heavens and the new earth, our apostle in his sermon to the Jews, hath called the restitution of all things, which God hath spoken by the mouth of all bis holy prophets, since the world began, Acts iii. 21. See Ess. v. Sect. 4. towards the end. 2. New heavens and a new earth. Having, in the former note, explained what the new heavens and the new earth are, it may be proper to mention that the commentators who interpret St. Peter's prophecy of the destruction of Jerusalem, by the new heavens and new earth understand the peaceful state in which the Christians were to live, after the destruction of Jerusalem. But to overturn that interpretation, it needs only be observed, that there was no such alteration in the state of the disciples, after the destruction of Jerusalem, as merited to be called, a new heavens and a new earth; for they were as much persecuted as ever, for near three hundred years, till Constantine embraced the gospel.-Others, by the new heavens and the new earth, understand that state of things called the Millennium, which is supposed to take place before the general judgment. But to confute this opinion, I observe-1. That our Lord himself hath expressly told us, that his disciples are not to be received into the place he hath gone to prepare for them, till he come again.-2. That the Millennium of St. John, is a state peculiar to the martyrs who have suffered death for Christ: Whereas the new heavens and the new earth, as Whitby observes, are the common expectation of all Christians, who are therefore admonished, ver. 14. to endeavour earnestly to be found of Christ spotless and irreproachable in peace.3. That the apostle speaking of the destruction of the heavens and the 14 Wherefore beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless: . 15 And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; 16 As also in all his 14 Διο, αγαπητοι, ταυτα προσδοκώντες, σπουδασατε ασπιλοι και αμωμητοι αυτῷ ἑυρεθήναι εν ειρηνῃ 15 Και την του Κυρίου ήμων μακροθυμίαν, σωτηρίαν ἡγειστε καθως και ὁ αγαπητος ήμων αδελφος Παύλος κατα την αὑτῷ δοθεισαν σου φιαν εγραψεν ύμιν, 16 Ὡς και εν πάσαις ταις epistles, speaking in them επιςολαις, λαλων εν αυταίς earth by a conflagration, represents it ver. 7. as contemporary with the day of judgment and destruction of ungodly men who are to perish in that very fire which is to consume the heavens and the earth.-4. That the scripture in other places, represents the destruction of the wicked as to happen at the end of the world, Matth. xiii. 49. So shall it be at the end of the world: The angels shall come forth and sever the wicked from among the just. 50. and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.-2 Thess. i. 7. And to you the afflicted rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power, 8. inflicting punishment with flaming fire on them who know not God and obey not the gospel of our Lord Jesus Christ. 9. They shall suffer punishment, even everlasting destruction from the presence of the Lord, and from the glory of his power, 10. in that day when be shall come to be glorified by his saints, &c. Whereas, the Millennium of St. John must be at an end before the day of judgment. For having spoken of the first resurrection, and of the conclusion of the thousand years in which they are to reign who are raised, and of the insurrection of Gog and Magog against them, he saw, Rev. xx. 11. One sitting on a great white throne.-12. And the dead, small and great standing before God,-and judged according to their works. ver. 15. And whosoever was not found written in the book of life, was cast into the lake of fire. After which, Rev. xx. 1. St. John saw a new heaven and a new earth; for the first heaven and the first earth were passed away.-These things shew that the new heavens and the new earth, which Peter and John tell us expressly are to succeed the present heavens and earth after the general judgment, do by no means signify the state of things called the Millennium, which is to take place and come to an end before the general judgment. Ver. 14.-1. Expecting these things, diligently endeavour to be found, &c. What a blessing is the gospel to the world! By explicitly revealing our 14 Wherefore, beloved, firmly expecting the coming of Christ to destroy the present mundane system, and to create a new heaven and earth, earnestly endeavour to be found of Christ, spotless and irreproachable, consequently in peace with him. 15 And instead of considering his delaying to come, as a proof that he will never come, consider the long suffering of our Lord, as designed to promote the salvation of sinners, by giving them time to repent, as also our beloved brother Paul, according to the inspiration given to him, hath written to you; 16 As indeed in all his epistles, speaking in them concerning these duty as the command of God, it lays us under that strong obligation which arises from the consideration of the authority of God: by assuring us that our souls do not perish at death, but are preserved in the state of the dead by the power of Christ, it gives weight to all the motives offered in recommendation of a religious life: and by giving us the assured hope of Christ's return from heaven, to raise the dead and to carry the righteous into the hea venly country, it gives those who firmly hope for these glorious events, an elevation of soul above all the pomp and boasted vanities of this life, it inspires them with fortitude, to withstand the temptations which arise, whether from the prospect, the possession, or the loss of worldly things, and strengthens them to bear afflictions not only with patience, but with joy. Mayst thou who readest, always live under the influence of these obligations and hopes! Ver. 15.-1. According to the wisdom given to him. As the gospel itself is called the wisdom of God, and the inspiration, by which the apostles were enabled to declare all the parts of the gospel scheme in an infallible manner, is called the word of wisdom, I have no doubt, that by the wisdom given to Paul, Peter means, his inspiration. See ver. 16. note 7. 2. Hath written to you. This epistle being written, to those to whom the first epistle was sent, the persons to whom Paul wrote concerning the long suffering of God, were the Jewish and Gentile Christians in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Accordingly, we know he wrote to the Ephesians, (ii. 3, 4, 5.) to the Colossians, (i. 21.) and to Timothy, (1 Ep. ii. 4.) things which imply, that God's bearing with sinners, is intended for their salvation. The persons to whom Peter's epistles were sent, ware for the most part Paul's converts. of these things ; in which are some things hard to be understood, which they that are unlearned and un stable wrest, as they do also the other scriptures, unto their own destruction. περι τουτων, εν οἷς εςι δυσνοη- τας λοιπας γραφας, προς την Ver. 16.-1. As indeed in all his epistles. From this it appears, that Peter had read Paul's epistles. And as he speaks not of some, but of all his epistles, it is probable that Paul was dead when Peter wrote this. And seeing Paul in his epistle to the Romans, chap. ii. 4. and to the Hebrews, chap. x. 36.-38. wrote that the long-suffering of God was intended for salvation, by mentioning that circumstance, Peter intimated that he knew Paul to be author of the epistles to the Romans, and to the Hebrews. 2. He speaketh of these things. Paul in all his epistles hath spoken of the things written by Peter in this letter. For example, he hath spoken of Christ's coming to judgment, 1 Thess. iii. 13. iv. 14.—18. 2 Thess. i. 7.— 10. Tit. ii. 13.—And of the resurrection of the dead, 1 Cor. xv. 22. Philip. iii. 20, 21.—And of the burning of the earth, 2 Thess. i. 8-And of the heavenly country, 2 Cor. v. 1.-10.-And of the introduction of the righteous into that country, 1 Thess. iv. 17. Heb. iv. 9. xii. 14. 18. 24.-And of the judgment of all mankind by Christ, Kom. xiv. 10. 3. In which there are some matters hard to be understood. The greatest number of MSS. read here, v s. But because the neuter relative is, cannot refer to 15onals which is feminine, os, may be translated among which things; namely, the things which Paul hath written concerning Christ's coming to judgment, the burning of the earth; the heavenly country; and the introduction of the righteous into that country; there are some matters hard to be understood.—It is true the Alexandrian, and six other MSS. read here was, in which epistles. This Beza says is the true reading, because he thinks it would have been improper in Peter to say that Paul had written obscurely concerning subjects, of which Peter himself hath written more things hard to be understood, than any Paul hath written in any place of his epistles. Nevertheless the common reading may be retained; because the antecedent to the neuter relative is, may be a word not expressed but understood, (See Ess. iv. 64.) namely guari, which signifies letters or epistles, Acts xxviii. 21. On this supposition Peter's meaning will be, in which epistles there are some things hard to be understood. -The inferences of the Papists from this passage are, "That the scriptures "are not sufficient for deciding controversies concerning the articles of “faith; and that the decision of these matters is to be sought from the "Catholic church," by which they mean the church of Rome. But the falsehood of these inferences must be acknowledged by every candid person who recollects, that the Papists hitherto have never determined among themselves what person or persons in their church, are the infallible judge 3 concerning these things: 2 in which there are some things hard to be understood, which the unteach able 4 and unstables wrest, as THEY DO also the other scriptures, to their own destruction. things: In which writings, there are some things hard to be understood, which the unteachable and unstable wrest, as they do also the other scriptures, making them the foundation of erroneous doctrines, whereby the morals of men are corrupted, and so bring destruction upon themselves. See chap. i. View. also chap. ii. View. of controversies to whose decisions all Christians ought to submit; whether it is the Pope alone, or the Pope in conjunction with his own clergy, or a general council of Christian bishops, or any particular council, or any other body of men in their church distinguished by a particular denomination. The truth is, in leaving this undetermined, they have acted wisely; because all to whom they have attributed infallibility, whether they were individuals or bodies of men, have erred in their decisions, as the Papists themselves have been obliged to acknowledge. 4. Which the unteuchable. Apadus, Indociles. So Estius translates the word.—The unteachable are persons whose passions blind their understanding, and make them averse to truth. 5. And unstable. The asigiro unstable are those whom St. James calls, dituxo men of two minds, chap. i. 8. men, who having no real love of goodness, sometimes follow it, sometimes desert it, as good or bad inclinations happen to predominate in them. Whereas the stable, are those who have a firm attachment to truth and virtue, called ver. 17. segiμs establishment. 6. Wrest. The original word sgow signifies to put a person to the torture, to make him confess some crime laid to his charge, or reveal some secret which he knows. Applied to writings, it signifies, by far fetched criticisms and unsupported senses of words, to make a passage speak a meaning different from what the author intended. Hence in our language, we have the expression, to torture words. Of this vice they are most commonly guilty, who from pride of understanding, will receive nothing but what they can explain. Whereas, the humble and teachable, receive the declarations of revelation according to their plain grammatical unconstrained meaning, which it is their only care to attain by reading the scriptures frequently, and with attention. 7. As they also do the other scriptures. Here Peter expressly acknowledges the divine inspiration by which Paul wrote all his epistles. For, unless Paul was inspired, his writings could not have been called scriptures, by any inspired apostle. The affection with which Peter, on this occasion, spake of Paul, and the honourable testimony which he bare to his writings, deserves great praise. He had been formerly rebuked by Paul before the brethren at Antioch, for refusing to keep company with the Gentile converts. But whatever resentment he might have entertained of that affront at the beginning, he had long ago laid it aside. And on cool reflection, it is probable, |