At the close of Peter's life the corrupt heresies of the second and third centuries were threatened, and against these he would fortify the Church by making them "mindful" of the Word of God. The Church would be strong - strong to resist the encroachments of heresy, if established in the knowledge of God through Scripture. The apostle's work was nearly done, the end of his pilgrimage was in sight, but he could not rest till he had again urged the old theme; and he writes this second letter, which they might keep and read, and thus remember what he had said when he had passed away. The touching earnestness in these words is not so much that of Christ's servant (speaking by the Holy Ghost) as of his Lord, and the lessons it involves come to us with the authority of the throne.

I. THE SUPREME IMPORTANCE OF BEING ESTABLISHED IN DIVINE TRUTH. There are certain fundamental facts which are essential to salvation, and essential to the understanding of the rest; certain great doors, so to speak, without passing through which it is not possible to thread the winding corridors within, and gaze upon the glory of the inner shrine. I understand it to be these whose constant remembrance is here enforced. Earnest research after truth is part of the honour due to the God of truth. It were an error to confine ourselves to one set of truths, and still more to any one aspect of them; yet there are some which are the key-note to the others, and the main channels through which life flows to the believer, and we must be established in them, and we must endeavour to "have these things always in remembrance." "These things are written that we may know;" and not to know them intelligently were fatal, if not to salvation, at least to spiritual peace and strength and hope.

II. THE SAINT'S RESPONSIBILITY FOR THIS WITH REGARD TO THOSE HE LOVES.

1. The apostle recognizes that human teaching is a Divine agency. God can dispense with human teaching. His Spirit accompanies his Word; though there may be no instrumentality, that Word may be "the power of God unto salvation." But none the less has he made it incumbent on those who know the truth to teach it. Think of this in connection with parental teaching. On parents the primary obligation of teaching their children rests; let them do it day by day, patiently, systematically, prayerfully instructing them in those things which it most concerns them to know.

2. The apostle recognizes that this must be continued so long as opportunity lasts. "Ye know these things, and are established in the truth," he says, and yet he will not be negligent to put them always in remembrance; he knows that it is not so much the knowledge as the recollection of truth that is operative. We think that because we know the truth we can dispense with the study of it. That is a great error, and full of evil. It is not the truths that are stored away in the memory which serve us in the battle of life, but those which can be grasped in a moment; they are they which operate on our spirituality and become ceaseless means of grace. That is why we need to study Scripture day by day, if not that we may know it, at least that we may remember it. And if this be true of us, how much more is it true of those we teach - the children! We must sow the same ground again and again if we would reap a harvest.

3. The apostle recognizes that the teaching may abide when the teacher has gone. For the Word is "incorruptible;" the seed we sow has life in itself; and, so far from being dismayed when it springs not up at once, we should remember it is said, "That which thou sowest is not quickened except it die;" that "the harvest is the end of the world;" and that, though when we pass hence there is still no life in the hard soil, there is time for us to witness, from another shore, first the blade, then the car, and then the full corn in the car. Life's work continues after life, to many generations; we never know for whom or for what we work. Temptations are resisted today, and crises passed, and sorrows borne, through the power of principles enforced long years before by those who arc now employed in higher spheres. "Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them." Many of us can say, "Amen." May those who come when we are gone, as they hear these words, think of us, and say, "Amen." And that they may, let us say with Peter - We will endeavour that they may be able after our decease to have these things always in remembrance. "We will endeavour;" yes, we can only endeavour. Paul plants, and Apollos waters, but God must give the increase.

III. THIS RESPONSIBILITY INTENSIFIED BY THE SHORTNESS OF ITS OPPORTUNITY. I will not be negligent... knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me.

1. We cannot look calmly at death unless we have a sense of fidelity with regard to this. Calmness in the prospect of death can only be enjoyed by those who (like Peter, faithful to the end) are conscious that to their utmost they have been faithful to the opportunities of life. The evening of our days will be distressing (Christians though we be) unless we can look up and say (though the work seems poor indeed, and perhaps a failure), "O Father, I have glorified thee on the earth, I have finished the work which thou gavest me to do." But we may not even reckon on an evening to our days; our sun may go down while it is yet noon.

2. Immediate fidelity is demanded, in that death-bed exhortations may be impossible. "Knowing that shortly I must put off this my tabernacle," should rather read, "knowing that swiftly - by a sharp, quick stroke." Then what he does he will do quickly. If some of us knew what Christ might tell us, we should find that we also are to die thus swiftly. Have we done our work? Have we pleaded with those we love? Have we taught the children the great things of God's Word? Have we lived remembering that "there is no work, nor device, in the grave whither" we arc going? - C.N.

I. THE PASTOR'S INFORMING.

1. His piety; desirous to bring them to the forementioned kingdom.

2. His vigilance; admitting no neglect of their souls, what discouragements soever affront him.

3. His modesty; professing that he doth rather remind than teach them.

4. His fidelity; he will do it "always," without weariness of that which may tend to their edification and comfort.

5. His sincerity; he doth not incite them to vain and unnecessary things, but "these things" that build them up to salvation.

II. THE PEOPLE'S PROFICIENCY.

1. Their illumination.

2. Their confirmation. No man runs so fast but he may need some spurring. There is still something that he would teach and they should learn. The horse that would run well of his own mettle doth yet mend his pace by the rider's encouragement.

(Thos. Adams.)

I. THE WRITER'S DILIGENCE.

1. "Wherefore." Because the foundation of eternal life is to be laid here, and in this life an entrance must be made to that everlasting kingdom, or there will be no fruition hereafter; therefore I will take all possible pains to prepare your souls for it. The state future follows the former, as the upper building follows the foundation.

2. "I will not be negligent." His diligence is well furthered by his sedulity.

3. "To put you in remembrance." We must often be stirred up, line upon line, etc.

4. "Always." This duty of assiduity cannot be performed by any minister of the gospel without a constant abiding among his people.

5. "Of these things" — i.e., such as may save your souls. The minister must labour neither for praise nor for purse, but for conscience; he must fish for souls, not for riches. There are too many that seek the Church goods rather than the Church's good.

II. THE PEOPLE'S OBEDIENCE.

1. The apostle takes for granted that they understood these things already, and were constant in the assurance of the truth of them. A happy progress! If your mind be established in understanding, your heart in affecting, your life in obeying, blessed are you; your minister shall praise you, the Church will praise you, the angels praise you, yea, you shall be praised of Christ Himself.

2. This concession makes way for a further imposition. Though you know these things, and be established, yet you must admit a further confirming (Romans 15:14, 15). The cessation of remembrancing may easily lapse us to forgetfulness.

(Thos. Adams.)

I. A SATISFACTORY POSITION. They are commended —

1. For proper knowledge. "Ye know them," i.e., the practical bearings of the Christian religion.

2. For genuine faith. "Established — settled — in the truth."

II. A HAZARDOUS CONDITION. The higher a man rises, the more Satan desires to sift him.

1. The natural tendency of fallen nature.

2. The many and urgent temptations to leave even what we know.

III. A JUDICIOUS PRECAUTION. "I will... put you always in remembrance."

1. The necessity for this course ought to reconcile us to the constant repetition of even the most elementary truths of religion.

2. Christianity consists of two parts — faith and practice. Both are easily forgotten or neglected. Other things absorb the mind.

(Homilist.)

The very inwardness of the principal truths of religion makes our being frequently reminded of them so much the more necessary, and renders the ministrations of a Christian pastor so essential to our spiritual welfare. Nay, further, our very familiarity with Christian truths makes the office of the minister as a remembrancer not less necessary. Even the more we know of them, the more we need to be reminded of them. But why is this continual remembrance of religious truths so essential to the Church, that Christ has not only appointed a special order of remembrancers, but has also instituted holy mysteries as sacraments of commemoration? Because only as truths live within the mind can they be influential on the heart and conduct. And only as we are continually reminded of them do they gain this life within us. It is not enough to have received truths, we must feel them. We are living daily in a world of sense; we need to be transferred continually into the world of spirit. We see around us the vanities of time; we need to have heaven opened to our gaze, that we may behold the grand realities of eternity. The grand obstacle to all religion and holiness is sense — the living in the present and the visible, and therefore for the present and the visible. The grand method of deliverance, therefore, from this obstacle is faith. I put you in remembrance that you are the creatures of the one living and true God. I put you in remembrance that before this God, to whom you are thus accountable, you stand charged by His most righteous law as guilty sinners. I put you in remembrance that this same God, whom yon have thus displeased, and before whom you stand guilty, is very holy and yet very merciful. I put you in remembrance that in consequence of this compassion this same God — so holy, yet so merciful — sent down His only-begotten Son into the world to take your place, to bear your sins. I put you in remembrance that this pursuit of personal moral excellence and holy character can be successfully begun, continued, and completed by you only as you obtain the influence and help, the life, the love, and the power of God's Holy Spirit.

(T. Griffith, M. A.)

I. THE GOSPEL SPEAKS OF A PRESENT RECONCILIATION OF GOD TO MAN.

II. CHRISTIANS HAVE A PRESENT LIFE IN CHRIST.

III. PRESENT RECONCILIATION IN THE PRESENT LIFE MEANS PRESENT CONFESSION.

IV. WE HAVE A PRESENT HEAVEN.

(A. J. Gordon, D. D.)

I. From this notion of putting off our bodies it will appear that — WE DO IN REALITY CONSIST OF BODY AND SOUL, which is the foundation of all religion. If we were all body, the pleasures and interests of the body would be our supreme happiness; but since we have a soul to govern the motions of the body, it must be our wisdom and our interest to take diligent heed of that soul, and not suffer the body to engross all our care. A creature that is made of two distinct parts cannot be completely happy by providing for one part only. Our care of the life of the soul will oblige us to take care of any hurt or mischief that may befall it, as we see it does in our bodies. Again, do we bestow much time and labour upon adorning our bodies, it is abundantly more for our interest that we spare a portion of them to the soul, in exalting that with wisdom and holiness.

II. This observation that we are to put off our bodies will instruct us in THE DIGNITY AND SUPERIORITY OF THE SOUL ABOVE THE BODY. The soul herself suffers nothing by this separation, but is made more glorious by it. The soul is the seat of knowledge and sensation, and the body is very insignificant without it. The soul, therefore, is the best part of us. The body has no life without the soul, but the soul has life though it be stripped of body. How, then, can we justify our neglect of the soul and our unmeasurable, our most unreasonable affection for the body?

III. Are we constantly apprehensive that we must leave our bodies? THIS SHOULD TEACH US NOT TO VALUE OURSELVES UPON ANY BODILY ACCOMPLISHMENTS AND QUALIFICATIONS, NOR TO ALLOW TOO LARGE A SNARE OF OUR PAINS AND TIME IN SEARCHING AFTER THEM, BUT TO PURIFY BOTH SOUL AND BODY, AND TO PREPARE THEM FOR A HAPPY RECEPTION INTO THE OTHER WORLD. It is absurd to boast or grow proud of things which we are soon to part with, or be very eager to obtain what we are sure we cannot hold for a long time. The ornaments of sobriety and temperance, humility and meekness, charity, wisdom, and holiness, will stand us in greatest stead when our bodies have left us. And nothing but they will do us service.

(R. Warren, D. D.)

1. "I know" — not perhaps precisely the day, or the place, or the manner. But death is not a stranger to my thoughts; my account is cast up, I am ready.

2. "That I must put off," or lay down; willingly, not on compulsion; not pulled down, but laid down. It is a metaphor drawn from a wager; the faithful man doth wager, and pawn his soul to God.

3. "This my tabernacle" — not my castle, or strong tower, or standing house; but a tent, a movable, a tabernacle.

4. "Shortly." The time is not so far off that I dream not of it; not likely to happen in another age, and creeping on by slow degrees. The sun is not descending, but ready to set; the messenger knocks at the door; the clock runs upon the last minute; the epilogue is on the stage; the taper at the last glimpse; the oak falling under the latest blow of the axe.

5. "As the Lord Jesus Christ hath showed me." It is a shame for me to be unprepared when such a Prophet hath certified me, both in prediction and example showing the way.

I. A RESOLUTION. "Knowing." The assurance of unavoidable death is a doctrine well known. Make a virtue of necessity; offer God that for a gift, which you are bound to pay as a debt.

II. A DISSOLUTION.

1. Personal. "I" — though a preacher, an apostle, etc. These singular deductions out of universal propositions, are profitable to men, and acceptable to God.(1) Seeing we must die, do you pray for us, that we may do your souls good while we live (Ephesians 6:18, 19).(2) Seeing our life is so short, do you apprehend the means while it lasteth (Hebrews 3:45).

2. Necessary. "I must." If heaven were to be had upon earth, saints should not dwell in tabernacles.

3. Voluntary. "Put off." The apostle calls himself a depository, that hath a jewel committed to him on trust, which he is willing to surrender.

4. Instant. "Shortly."(1) The less space a man hath allowed for his business, the more he should ply it. The fewer days, the fruitfuller lessons.(2) The words of dying men have been most emphatical, most effectual. The last words of good men are best, as the last glare of the sun going down most clear. An admonition uttered by such a teacher, at such a time, to such an auditory, challenges good attention, great devotion.

III. A REVELATION. "Even as our Lord," etc.

1. Those who refer it to the manner, conceive this revelation to be given him (John 21:18, 19).

2. They that refer it to the time of his dying, understand it thus: That Peter should die, he knew in general; that he should die a martyr, he knew in particular; but that he should die shortly he could not know, except by some later revelation, in special. It is probable that where Peter wrote this Epistle, even there he received this revelation.

3. Now howsoever an apostle had some special premonstrance of the nearness of his end, yet this is not common, though old age and consumptions be certain forewarners of approaching death. We, too, have the more preparation, by how much we have the less revelation concerning the time and circumstances of our death.

(Thos. Adams.)

1. His exemplary industry and diligence in his ministerial work.(1) The quality of his work, which was "to stir them up by putting them in remembrance," to keep the heavenly flame of love and zeal lively upon the altar of their hearts. He well knew what a sleepy disease the best Christians are troubled with, and therefore he had need to be stirring them up, and awaking them to their duty.(2) The constancy of his work, "As long as I am in this tabernacle." The body is called a tabernacle, in respect of its moveableness and frailty, and in opposition to that house, "eternal in the heavens." And it is observable how he limits his serviceableness to them. Death puts an end to all our ministerial usefulness; but till that time he judged it meet to be aiding their faith; our life and labour must end together.

2. The motive stimulating him to this diligence; "knowing that I must shortly put off this tabernacle, even as the Lord Jesus Christ hath shewed me,"(1) He reflects upon the speediness or near approach of his death. "I must (shortly) put off this my tabernacle "(2 Timothy 4:6).(2) The necessity of his death: It is not I may, but I must put off this my tabernacle.(3) The voluntariness of his death; for voluntariness is consistent enough with the necessity of the event. He saith not, "I must be torn, or rent, by violence from it"; but "I must depose, or lay it down." The law of mortality binds all, good and bad, young and old, the most useful and desirable saints whom the world can worst spare, as well as useless and undesirable sinners (Romans 8:10).The continuance of these our tabernacles, or bodies, is short, whether we consider them absolutely or comparatively.

1. Absolutely. If they should stand seventy or eighty years, which is the longest duration (Psalm 90:10), how soon will that time run out!

2. Comparatively. Let us compare our time in these tabernacles.(1) Either with eternity, or with Him who inhabits it, and it shrinks up into nothing (Psalm 39:5). Or(2) with the duration of the bodies of men in the first ages of the world, when they lived many hundred years.The reasons of putting off the earthly tabernacle so soon, are —

1. The law of God, or His appointment.

2. The providence of God ordering it suitably to this appointment. And both these in pursuance of a double design.(1) By dissolving the tabernacles of wicked men, God pays that debt of justice owing to the first Adam's sinful posterity (Romans 6:23).(2) By cutting off the lives of good men, God pays to Christ the reward of His sufferings, the end of His death which was to bring many sons to glory (Hebrews 2:10).

Inference 1. Must we put off these tabernacles? Is death necessary and inevitable? Then it is our wisdom to sweeten to ourselves that cup which we must drink; and make that as pleasant to us as we can which we know cannot be avoided.

Inference 1. Must we put off these tabernacles? Is death necessary and inevitable? Then it is our wisdom to sweeten to ourselves that cup which we must drink; and make that as pleasant to us as we can which we know cannot be avoided.

Inference 2. Must we put off these tabernacles of flesh? How necessary is it that every soul look in season, and make provision for another habitation?

Inference 2. Must we put off these tabernacles of flesh? How necessary is it that every soul look in season, and make provision for another habitation?

Inference 3. Must we put off our tabernacles, and that shortly? What a spur is this to a diligent redemption and improvement of time? You have but a little time in these tabernacles; what pity is it to waste much out of a little!

Inference 3. Must we put off our tabernacles, and that shortly? What a spur is this to a diligent redemption and improvement of time? You have but a little time in these tabernacles; what pity is it to waste much out of a little!

Inference 4. Must we shortly put off these our tabernacles? Then slack your pace and cool yourselves; be not too eager in the prosecution of earthly designs.

Inference 4. Must we shortly put off these our tabernacles? Then slack your pace and cool yourselves; be not too eager in the prosecution of earthly designs.

Inference 5. If we must shortly put off these tabernacles, then the groaning and mourning time of all believers is but short; how heavy soever their burden be, yet they shall carry it but a little way.

Inference 5. If we must shortly put off these tabernacles, then the groaning and mourning time of all believers is but short; how heavy soever their burden be, yet they shall carry it but a little way.

Inference 6. Must you shortly put off those tabernacles? Then spare them not whilst you have them, but employ them for God with all diligence.

Inference 6. Must you shortly put off those tabernacles? Then spare them not whilst you have them, but employ them for God with all diligence.

I. HERE IS A FELT DUTY CONNECTED WITH THIS MODE OF BEING. "I think it meet, as long as I am in this tabernacle, to stir you up," etc. The spiritual excitation of the Christian soul. He sought to put Christians in mind of five things which he refers to in the context: That spiritual excellence is the great end of Christianity (vers. 3, 4); that spiritual excellence is progressive in its nature (vers. 5, 7); that it requires very diligent cultivation (vers. 5, 10); that it is the only guarantee of salvation (ver. 9); and that it will ultimately meet with a glorious reward (ver. 11). Now there are three important things implied in the apostle's aim —

1. A paramount necessity for the Christian ever to feel these things. His own progress and the conversion of the world depend upon this.

2. A sad tendency in the Christian to forget these things.

3. An obligation which one Christian has to endeavour spiritually to excite others by these things.

II. A DESTINED CHANGE THAT AWAITS THIS MODE OF BEING. "Knowing that shortly I must put off this my tabernacle."

1. The nature of the change. It is a putting off the tabernacle.

2. The nearness of the change. "Shortly."

3. The assurance of the change. "Knowing." It is not a subject of doubt.

III. A GLORIOUS CAUSE THAT MUST OUTLIVE THIS MODE OF BEING. "More over I will endeavour that ye may be able after my decease to have these things always in remembrance." Three things implied:

1. The necessity of Christianity to posterity. All generations require it; therefore it must be handed down.

2. The felt interest of the good in posterity. They are far more anxious to bequeath truth and godliness than estates or empires.

3. The capacity of men to help posterity. Through a holy life, and instructions oral or written. Properly estimate thy mortal mode of life. Thou art dwelling in a tabernacle. I would not have thee ascetically to despise thy body, for it is the workmanship of God; an exquisite instrument of the soul; the inlet of the material, and the outlet of the spiritual. But I would have thee to remember that it is not thyself, but a temporary habitation of that soul of thine, which is identified with a gospel in which the universe is interested, and upon which the salvation of thy race depends, Realise the vastness of the work thou hast to do while in thy frail tabernacle, and do it.

(Homilist.)

I. THE APOSTLE'S ENDEAVOUR.

1. The first thing required to this endeavour is learning.(1) They are dangerous teachers, that never were learners. While they will not be scholars of truth, they become masters of error. They must know their winds, ebbings and flowings, creeks and sea-marks, that will be fishers. Wherein consists this learning? Not in a theory of divers arts, but in the sober use and discreet application of divinity.(2) Some think a minister hath no great need of learning, because he is to speak to the unlearned (Hebrews 5:11, 12).

2. The next thing required to this endeavour is an honest and religious life. If this have been bad before thy calling, redeem it now. The minister that spends himself like a taper to light others, must not himself go out with an ill savour. An innocent life is a silent testimony of a good minister.

3. The last thing required to perfect this endeavour is constant labour. Pray the Lord to send forth labourers, not loiterers, into His harvest.

II. THE APOSTLE'S PURPOSE.

1. "That ye may be able." All is for your sakes, this preaching, this remembering, this writing, all for you.

2. "After my decease," etc. The apostles did not only preach to us vocally while they lived, but even now also exemplarily by their former conversation, and still doctrinally by their holy rules. The words of a preacher die not with him, but live in the hearers' hearts, and shall either convert them here, or convince them hereafter.

(Thos. Adams.)

It is worthy of remark how frequently the inspired writers insist on fundamental doctrines. They had, indeed, evidently no desire to tie down either themselves or their converts to any one set of truths, whilst there were others which God's Spirit was ready to unfold. On the contrary, they speak reprovingly of that indolence or indifference which made men rest in first principles when it became them to go on to perfection; but nevertheless they had no idea of men abandoning the first principles, as though they were not necessary to the more advanced inquirer. Now, the first thing we wish to point out is the sincere desire for the glory of God in the salvation of sinners, which must have animated the man who could breathe the language of our text. We read in such language an entire forgetfulness of self, the indication of a pure zeal for the welfare of the Church. If carnal motives had actuated the apostle, he would probably have desired that his departure might be injurious to the Church. Suppose that, having been kept sound in the faith, so long as he ministered amongst them, numbers were afterwards to decline, what testimony would seem to be given to his power and faithfulness as contrasted with those of his successors in office! Something of the same kind is frequently occurring in the world. The felt injury which results from the loss of an individual causes him greater glory than even all the benefits which he may have been enabled to effect. When, for example, a statesman, who has guided with a master hand the vessel of the commonwealth through the breakers and shoals, is withdrawn from his post whether by death or intrigue, and the rudder is given into a feebler grasp, what, if he sought only his own reputation, would that statesman more desire than that dangers should threaten and shipwreck to the state seem inevitable? It would be by the proud inferiority of those who filled his place, that his own greatness would become most conspicuous. And we are not without examples off the same kind in regard of the ministers of Christ. Now, we have hitherto simply argued upon the evidence which we think is furnished by our text to the humility of the apostle, of the readiness of St. Peter to be counted nothing, and less than nothing, provided the cause of Christ might prosper and prevail. But now we wish to take a somewhat different view of the passage. We have already said, that in all probability the apostle was not reckoning upon what might be done by his successors towards preserving in his converts the remembrance of the truths he had taught. He appears rather to have calculated upon the permanence of his own instructions, when himself should have been withdrawn by death. This is very observable. He announces his determination of putting the Church in remembrance as long as he lived; arguing, manifestly, that it would never be safe for him to relax in his work; nevertheless he reckons on the Church retaining the remembrance, when death should have silenced his monitory voice. You will perceive there is here something like a contradiction. If it were necessary to be always putting them in remembrance whilst he lived, how could he hope that there would not be forgetfulness when he was dead? We think it possible that the apostle had reference to what was likely to be the power of his death; and if so, there is a beauty and a pathos in the passage which is not to be surpassed in the whole range of Scripture. There is often practically far more of power in the death than in the life of a religious individual. There is something so hallowed around the memory of the dead, something so spiritual and unearthly, that the most hardened are more touched by the remembered words of the departed than by all the utterances of the living. When memory syllables to us the admonitions of those who lie mouldering in the dust, it is almost as if a spectre spoke, and we start and shrink as if in contact with a messenger from the invisible world. Neither is this the only or the chief reason why death gives this impressiveness and this permanence to inculcated truth. It is in death that a man puts to the proof the worth of the principles which he has spent life in recommending and enforcing; and if he be enabled, during the taking down of the "earthly house of this tabernacle," to give evidence of a joy and a peace of spirit which are to be accounted for only by the truth of what he has taught, why there is yet more in his tranquillity and assurance than in all the fervour and power which he may have thrown into his lessons to convince men that he has followed no cunningly devised fable. It is this which lays so great a weight of responsibleness upon those who are much with the righteous in the season of their sickness and death. Yes, more, far more, may be done by dying than has been effected by living. It is a blessed thought, and appears in no common degree to strip death of its repulsiveness, and even invest it with beauty. This is what I call victory in death. Even as the Captain of our salvation is said to have destroyed death, so may we, treading humbly in his footsteps, use it to undermine the empire of Satan. Of this the Church teems with proof. Thus was it that confessors and martyrs prevailed. Oh! it should mightily encourage us to persevere in enduring to the end, to know that when we shall be weakest then we may be strongest. In place of feeling when we lie down on our death-bed that all is over, and we can do nothing more, we may feel that if the dying statesman cannot benefit the state, nor the expiring warrior beat down the foe, the departing Christian may fight the battle of God, and speed the march of Christianity. We shall not die as teachers; we shall, God helping, teach in dying. The tears which are wept over us shall be from the fountains of the heart broken up by our removal. Our memory shall haunt the scene of our labours. Now, suppose we take another view of this text. It is not unlikely that St. Peter had respect to his writings when he announced that he would endeavour to instruct after death. He preached to one generation; he wrote for every future. It was his hope and endeavour, as announced in our text, to instruct after death. He did not wish to be forgotten, so that when he passed away from earth he might survive in his writings, and still be instrumental in winning souls to Christ. There is something very grand and ennobling about this ambition. It seems to me that the man who entertains and accomplishes the wish of doing the work of an evangelist after death, triumphs over death in the highest possible sense. I could almost dare to say that he never dies. There is many a private Christian who is long remembered and venerated, whose example is efficacious long after his decease, and whose lessons operate when the tongue which delivered them has mouldered into dust. And we call it the destruction, the abolition of death, when man may thus do good notwithstanding his decease. This is true immortality; for such as these the curse is wholly done away. They know no pause in the highest employments. And may it not be lawful to desire and to strive for the being thus held in remembrance after death? As Christians, we should pant to bring glory to God. We should not be willing to be circumscribed by life. The battle is to go on, and we should long to take part. The Church is to be edified, and we should crave for employment; yea, it might be as pure and as humble a wish as ever was breathed, though it might sound like that of one eager for human distinction, if it did not suffice us to be useful to others whilst we tabernacled amongst them, but if, throwing onwards our thoughts to yet distant days, we were to address our fellow-men in the words of the apostle: "We will endeavour that ye may be able after our decease to have these things always in remembrance." Now, we cannot conclude without pointing out to you the exquisite composedness with which St. Peter speaks of death, and without breathing a prayer that when our last hour shall be near we may as placidly expect its approach. The apostle evidently contemplates without apprehension his dissolution, though he knew that he must die a cruel and ignominious death. And his only anxiety is for the welfare of those from whom he should be separated. It only argues terror of death when men shrink from making arrangements in anticipation of their dissolution. I love to hear the dying Christian speak calmly of the churchyard where he wishes to be buried, of the distribution of his property, of the place where his children are to live, I feel that he is ready for his last dread account, when he can thus, without flinching, direct all which has concern to his being numbered with the dead; but the noblest thing of all is when the dying Christian shows that his last thoughts are on the welfare of the Church and the glory of God. The wounded warrior, as the life-blood ebbs away, will sometimes kindle at the noise of the battle. He will half raise himself from the earth, listen to the distant shout, and forget his anguish as he fancies that he hears the triumph of his comrades in arms. Yes, chivalry has such stories to tell; but Christianity has nobler. The servants of Christ, when they can no longer join the war, will breathe out the soul in longings for its success. They will think on the yet vast powers of heathenism — on the aboundings of vice — on the spreadings of infidelity; and, though about to put off their armour and enter into rest, will give their last thought to the struggle, and their last prayer for the triumph of the hosts of the Lord.

(H. Melvill, B. D.)

It is one of the noblest protests of man against mortality. "I will endeavour that after my decease," etc. Many have been the protests of man against mortality, or his efforts to modify its effect. One toils night and day life through to establish a reputation; another a business; another to bequeath a fortune; another, like Peter, to leave behind an influence which shall ennoble other lives (Genesis 11:4; Job 19:23, 24, etc.).

1. Here observe the desire is not that after Peter's decease people should remember him as much as "the things "he had taught them. To the true minister the message is of infinitely more importance than himself.

2. The ambition of Peter is that he should aid the memories of his brethren in the best direction and for the highest purpose.

3. There is another law which Peter recognises, namely, that by which the utterances of a teacher are not unfrequently best remembered when he is gone — "after my decease." Peter himself had remembered his Lord's words best at such a time (Matthew 26:75; Luke 22:61; see also John 2:22; John 12:16, etc.). Now what are those things which Peter considers of such importance for men to remember? (See vers. 8, 9, 10, 12.)(1) The largeness of the Divine provision — "All things that pertain unto life and godliness."(2) The promise of its bestowal — "Exceeding great and precious promises."(3) The ultimate end of all — "That ye may become," etc. Now we come to the bearing of all this upon human consecration — "Add to your faith virtue," etc. Here is a summary of Divine grace and human duty. These are the things which he wishes them to remember. "These things" are the conditions of "fruitfulness," vision, and steadfastness, and these are the things that make human life great. Now, he would not have them think that this progressiveness in the Divine life was an easy task. Again, observe that he who asks diligence of them pledges himself also in our text, "Yea, I will give diligence," etc. Now, these are the words of an aged man — a man who during life has undergone much discipline, and, consequently, who has been matured and ennobled. How closely such lives are knitted with the lives of others, and how far-reaching their influence! This is one of the great redeeming features of the brevity of human life: that it projects its force into the ages, yea, into eternity. Death can do nothing to such a man except to transfigure him.

(D. Davies.)

Peter, Simeon, SimonAsia, Bithynia, Cappadocia, Galatia, PontusAccount, Arouse, Awake, Body, Consider, Dwelling, Dwelling-place, Earthly, Flesh, Indeed, Meet, Memory, Minds, Present, Putting, Remembrance, Reminder, Reminders, Reminding, Seems, Stir, Tabernacle, Tent, Working, Yea1. 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.

2 Peter 1:13

     5136   body

2 Peter 1:12-16

     8467   reminders

2 Peter 1:13-14

     4016   life, human
     5578   tents
     9021   death, natural

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

Assurance
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

Faith
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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