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. It is a conquering sin, for it hath overcome the strongest.

2. It is a cheating sin, for, instead of repentance, it works the adulterer to labour a concealment. Instead of clearing their sin, they labour to cloak it.

3. It is a commanding sin; no iniquity that stands in the way must be refused if adultery be once admitted.

4. It is a condemning sin, and carries its own sentence about it. It must needs abandon all love of God, for that and the love of a harlot cannot stand together. As malice is damnable, because it is so diametrically repugnant to God who is love; so God is also purity, and therefore nothing more directly contrary to Him than uncleanness.

I. Their EYES be the beagles that hunt after the game.

1. There is no sense which is not at the heart's command; but the principality of those servants is varied according to the disposition of their mistress. If the heart be gracious, the ear hath the superiority; if vicious, the eye.

2. The eye is of all senses the quickest of apprehension — a port to land the commodities of hell before the soul have warning.

3. The eye is the pander of a lustful heart; the window that lets in the infection, the first betrayer of the fort. Pliny writes of a chalky brimstone that draws to itself distant fire: the wanton eye attracts this adulterous fire to the heart. Alexander refused so much as to see Darius's wife, a lady of incomparable beauty, fearing lest he that had conquered the husband should be overcome by the wife.

4. Satan's first project is to take the eye; if that be once his friend, he hopes well of all the rest. Indeed, if the door stand open to the thief, what safety can be in the house?

5. Where be the eyes that have not been faulty? If the eyes have sinned, why should not the eyes be punished? Oh, let those eyes that have been the cisterns of corruption become the fountains of compunction!

II. "ADULTERY" is the game, the beast they hunt.

1. The main attractive of the eye is beauty, and of this the fancy is informed by the eye; yet being so informed, then the eye is ruled by the fancy, and as that imagines her, so the eye sees her. Many a woman's beauty hath been her ruin; but blessing never forsook a beautiful soul.

2. But if a man's eye be delighted with beauty, may he not enjoy it with chastity? What a laborious, what a dangerous way the lustful finds out to his pleasure!

3. It is an adulteress they love, and that is but one bow short of Satan. We hate the Turks for selling Christians as slaves. How odious are they that sell themselves!

III. "FULL of adultery" — this is the pursuit of the game, full cry. The eyes do not engross all their uncleanness; they are not only full, and the other parts empty. The caterer fills his basket with provision, but this serves afterward to fill the mouth and to fill the stomach. The eyes be first full, as the cistern; but the cistern serves all other offices of the house. Nor is this a fulness of satisfaction, for as "he that loveth silver shall never be satisfied with silver," so he that loves women shall never be satisfied with women. Unnatural desires are infinite: hunger is soon appeased with meat, and thirst allayed with drink; but in burning fevers, the more water is drunk, the more it is thirsted for. "Full." There is no mediocrity in sin: in extremes can be no mean; and every sin is an extreme, either deficient or excessive.

(Thos. Adams.)

Having eyes full of an adulteress." All who possess eyes at all have them full of something. I have heard one of exquisite aesthetic sensibility, who had seen some of the glorious painted glass at St. Gudule, in Brussels, on a summer day, declare that for days his eyes were "full of those colours, especially the blue." The eye of the woman of "meek and quiet spirit," wherever circumstances may lead her, is full of love. Even so the sensualist's eye is "full of an adulteress," filled full, so that it can hold no more. The eyes are fixed in an evil expression which they can never lose. They give signal to all whom it concerns that they are ever on the watch. That which is choke-full often means, in the original, satiated. But such eyes are insatiate and insatiable. This is one of God's terrible voices of mortal judgment, one of those hints which tell us what a man may become. Let us consider that law of human character which is the foundation of the law of Divine punishment, without which, indeed, the latter cannot be spiritually construed to the spiritual nature. Character, then, as the derivation of the word implies, has a tendency to become, and frequently does become, absolutely stereotyped, from a practical point of view. Generally speaking, up to a certain date, a man may issue a second edition of his moral life, revised and corrected, perhaps even entirely recast. Still a day comes when the second edition, with the "errata" expunged, is not possible any longer. The eye once "full of an adulteress "may be filled with dust, but the ineradicable image has been carried to, and abides for ever in, that "inward eye," which is the "bliss "or bane, the heaven or hell of "solitude." This is a solemn argument for youth, when the vapour of imagination and passion are beginning to condense into habit; for that portion of manhood during which habit is becoming of insoluble density. Let us beware of the lust of the eyes. Be ours the prayer, "Turn away mine eyes from beholding vanity; and quicken Thou me in Thy way." Nor let any who ponders this argument turn from it with a sigh of despair, "For me it is too late." If we have enough of will left to desire earnestly a new mind, it is not too late. Such can still hear the voice — "Him that cometh unto Me I will in no wise cast out."

(Abp. Wm. Alexander.)

Some of us may remember the fable of a covetous man, who chanced to find his way one moonlight night into a fairy's palace. There he saw bars, apparently of solid gold, strewed on every side, and he was permitted to take away as many as he could carry. In the morning, when the sun rose on his imaginary treasure, borne home with so much toil, behold! there was only a bundle of sticks, and invisible beings filled the air around him with scornful laughter.

Oh do not so marry yourselves to money that you are resolved nothing shall part you but death; be not like the medlar, which is never good till it be rotten. A covetous man may be compared to a Christmas-box — he receives money, but parts with none till death breaks this box in pieces; then the silver and gold comes tumbling out.

(T. Watson.)

Balaam, Beor, Bosor, Noah, Noe, PeterAsia, Bithynia, Cappadocia, Galatia, Gomorrah, Pontus, SodomAccursed, Adultery, Alluring, Beguiling, Bitter, Brood, Can't, Catch, Cease, Covetous, Covetousness, Covetousnesses, Curse, Cursed, Cursing, Desire, Entice, Enticing, Envy, Evil, Exercised, Experts, Feeble, Fore-doomed, Full, God's, Greed, Heart, Hearts, Insatiable, Practices, Practised, Seduce, Sin, Sinning, Souls, Stop, Trained, Traps, Turning, Unable, Unestablished, Unsettled, Unstable, Unsteady, Unstedfast1. 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 2:14

     5149   eyes
     5870   greed, condemnation
     5891   instability
     6135   coveting, and sin
     6242   adultery
     8821   self-indulgence

2 Peter 2:10-15

     8706   apostasy, warnings

2 Peter 2:12-14

     8339   self-control

2 Peter 2:13-14

     5866   gluttony
     6189   immorality, examples

2 Peter 2:13-15

     6243   adultery, spiritual
     8302   love, abuse of

2 Peter 2:13-19

     6512   salvation, necessity and basis

2 Peter 2:14-15

     6241   seduction
     8750   false teachings

2 Peter 2:14-18

     6746   sanctification, means and results
     8777   lust

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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