GOD'S WORD® Translation (©1995)
So we regard the words of the prophets as confirmed beyond all doubt. You're doing well by paying attention to their words. Continue to pay attention as you would to a light that shines in a dark place as you wait for day to come and the morning star to rise in your hearts.

King James Bible
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

Douay-Rheims Bible
And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

Darby Bible Translation
And we have the prophetic word made surer, to which ye do well taking heed (as to a lamp shining in an obscure place) until the day dawn and the morning star arise in your hearts;

English Revised Version
And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:

Webster's Bible Translation
We have also a more sure word of prophecy; to which ye do well that ye take heed, as to a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts:

Weymouth New Testament
And in the written word of prophecy we have something more permanent; to which you do well to pay attention--as to a lamp shining in a dimly-lighted place--until day dawns and the morning star rises in your hearts.

World English Bible
We have the more sure word of prophecy; and you do well that you heed it, as to a lamp shining in a dark place, until the day dawns, and the morning star arises in your hearts:

Young's Literal Translation
And we have more firm the prophetic word, to which we do well giving heed, as to a lamp shining in a dark place, till day may dawn, and a morning star may arise -- in your hearts;

Cross References

Psalm 119:105 Your word is a lamp to my feet And a light to my path.

Isaiah 14:12 "How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, You who have weakened the nations!

Luke 1:78 Because of the tender mercy of our God, With which the Sunrise from on high will visit us,

John 5:35 "He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light.

2 Corinthians 4:6 For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.

Hebrews 2:2 For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty,

1 Peter 1:10 As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries,

Revelation 22:16 "I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 19-21

In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,

I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God (Ex. 3:14) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Mt. 11:13. And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Lu. 16:31. How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.

II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast (Rom. 6:17), that formulary of knowledge (Rom. 2:20) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Prov. 4:18. It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it.

III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly (Num. 16:28), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer. 23:16. The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.

IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle (v. 21) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.

Calvin's Commentary

19. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

19. Et habemus firmiorem propheticum sermonem, cui bene facitis attendentes, tanquam lucernae apparenti in caliginoso loco, donee illuceat dies, et lucifer oriatur in cordibus vestris;

20. Knowing this first, that no prophecy of the scripture is of any private interpretation.

20. Hoc prim?m cognito, qu?d omnis prophetia scripturae privatae (vel, proprii motus) interpretationis non est:

21. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

21. Neque enim voluntate hominis allata est quondam prophetia; sed ? Spiritu Sancto impulsi, loquuti sunt sancti Dei homines.

19. We have also. He now shews that the truth of the gospel is founded on the oracles of the prophets, lest they who embraced it should hesitate to devote themselves wholly to Christ: for they who waver cannot be otherwise than remiss in their minds. But when he says, "We have," he refers to himself and other teachers, as well as to their disciples. The apostles had the prophets as the patrons of their doctrine; the faithful also sought from them a confirmation of the gospel. I am the more disposed to take this view, because he speaks of the whole Church, and makes himself one among others. At the same time, he refers more especially to the Jews, who were well acquainted with the doctrine of the prophets. And hence, as I think, he calls their word more sure or firmer

For they who take the comparative for a positive, that is, "more sure," for "sure," do not sufficiently consider the whole context. The sense also is a forced one, when it is said to be "more sure," because God really completed what he had promised concerning his Son. For the truth of the gospel is here simply proved by a twofold testimony, -- that Christ had been highly approved by the solemn declaration of God, and, then, that all the prophecies of the prophets confirmed the same thing. But it appears at first sight strange, that the word of the prophets should be said to be more sure or firmer than the voice which came from the holy mouth of God himself; for, first, the authority of God's word is the same from the beginning; and, secondly, it was more confirmed than previously by the coming of Christ. But the solution of this knot is not difficult: for here the Apostle had a regard to his own nation, who were acquainted with the prophets, and their doctrine was received without any dispute. As, then, it was not doubted by the Jews but that all the things which the prophets had taught, came from the Lord, it is no wonder that Peter said that their word was more sure. Antiquity also gains some reverence. There are, besides, some other circumstances which ought to be noticed; particularly, that no suspicion could be entertained as to those prophecies in which the kingdom of Christ had so long before been predicted.

The question, then, is not here, whether the prophets deserve more credit than the gospel; but Peter regarded only this, to shew how much deference the Jews paid to those who counted the prophets as God's faithful ministers, and had been brought up from childhood in their school. [159]

Whereunto ye do well. This passage is, indeed, attended with some more difficulty; for it may be asked, what is the day which Peter mentions? To some it seems to be the clear knowledge of Christ, when men fully acquiesce in the gospel; and the darkness they explain as existing, when they, as yet, hesitate in suspense, and the doctrine of the gospel is not received as indubitable; as though Peter praised those Jews who were searching for Christ in the Law and the Prophets, and were advancing, as by this preceding light towards Christ, the Sun of righteousness, as they were praised by Luke, who, having heard Paul preaching, searched the Scripture to know whether what he said was true. (Acts 17:11)

But in this view there is, first, an inconsistency, because it thus seems that the use of the prophecies is confined to a short time, as though they would be superfluous when the gospel-light is seen. Were one to object and say, that this does not necessarily follow, because until does not always denote the end. To this I say, that in commands it cannot be otherwise taken: "Walk until you finish your course;" "Fight until you conquer." In such expressions we doubtless see that a certain time is specified. [160] But were I to concede this point, that the reading of the prophets is not thus wholly cast aside; yet every one must see how frigid is this commendation, that the prophets are useful until Christ is revealed to us; for their teaching is necessary to us until the end of life. Secondly, we must bear in mind who they were whom Peter addressed; for he was not instructing the ignorant and novices, who were as yet in the first rudiments; but even those respecting whom he had before testified, that they had obtained the same precious faith, and were confirmed in the present truth. Surely the gross darkness of ignorance could not have been ascribed to such people. I know what some allege, that all had not made the same progress, and that here beginners who were as yet seeking Christ, are admonished.

But as it is evident from the context, that the words were addressed to the same persons, the passage must necessarily be applied to the faithful who had already known Christ, and had become partakers of the true light. I therefore extend this darkness, mentioned by Peter, to the whole course of life, and the day, I consider will then shine on us when we shall see face to face, what we now see through a glass darkly. Christ, the Sun of righteousness, indeed, shines forth in the gospel; but the darkness of death will always, in part, possess our minds, until we shall be brought out of the prison of the flesh, and be translated into heaven. This, then, will be the brightness of day, when no clouds or mists of ignorance shall intercept the bright shining of the Sun.

And doubtless we are so far from a perfect day, as our faith is from perfection. It is, therefore, no wonder that the state of the present life is called darkness, since we are far distant from that knowledge to which the gospel invites us. [161]

In short, Peter reminds us that as long as we sojourn in this world, we have need of the doctrine of the prophets as a guiding light; which being extinguished, we can do nothing else but wander in darkness; for he does not disjoin the prophecies from the gospel, when he teaches us that they shine to shew us the way. His object only was to teach us that the whole course of our life ought to be guided by God's word; for otherwise we must be involved on every side in the darkness of ignorance; and the Lord does not shine on us, except when we take his word as our light.

But he does not use the comparison, light, or lamp, to intimate that the light is small and sparing, but to make these two things to correspond,--that we are without light, and can no more keep on the right way than those who go astray in a dark night; and that the Lord brings a remedy for this evil, when he lights a torch to guide us in the midst of darkness.

What he immediately adds respecting the day star does not however seem altogether suitable to this explanation; for the real knowledge, to which we are advancing through life, cannot be called the beginning of the day. To this I reply, that different parts of the day are compared together, but the whole day in all its parts is set in opposition to that darkness, which would wholly overspread all our faculties, were not the Lord to come to our help by the light of his word.

This is a remarkable passage: we learn from it how God guides us. The Papists have ever and anon in their mouth, that the Church cannot err. Though the word is neglected, they yet imagine that it is guided by the Spirit. But Peter, on the contrary, intimates that all are immersed in darkness who do not attend to the light of the word. Therefore, except thou art resolved wilfully to cast thyself into a labyrinth, especially beware of departing even in the least thing from the rule and direction of the word. Nay, the Church cannot follow God as its guide, except it observes what the word prescribes.

In this passage Peter also condemns all the wisdom of men, in order that we may learn humbly to seek, otherwise than by our own understanding, the true way of knowledge; for without the word nothing is left for men but darkness.

It further deserves to be noticed, that he pronounces on the clearness of Scripture; for what is said would be a false eulogy, were not the Scripture fit and suitable to shew to us with certainty the right way. Whosoever, then, will open his eyes through the obedience of faith, shall by experience know that the Scripture has not been in vain called a light. It is, indeed, obscure to the unbelieving; but they who are given up to destruction are wilfully blind. Execrable, therefore, is the blasphemy of the Papists, who pretend that the light of Scripture does nothing but dazzle the eyes, in order to keep the simple from reading it. But it is no wonder that proud men, inflated with the wind of false confidence, do not see that light with which the Lord favors only little children and the humble. With a similar eulogy David commends the law of God in Psalm 19 and 119.

20. Knowing this first. Here Peter begins to shew how our minds are to be prepared, if we really wish to make progress in scriptural knowledge. There may at the same time be two interpretations given, if you read epeluseos as some do, which means occurrence, impulse; or, as I have rendered it, interpretation, epiluseos. But almost all give this meaning, that we ought not to rush on headlong and rashly when we read Scripture, confiding in our own understanding. They think that a confirmation of this follows, because the Spirit, who spoke by the prophets, is the only true interpreter of himself.

This explanation contains a true, godly, and useful doctrine, that then only are the prophecies read profitably, when we renounce the mind and feelings of the flesh, and submit to the teaching of the Spirit, but that it is an impious profanation of it; when we arrogantly rely on our own acumen, deeming that sufficient to enable us to understand it, though the mysteries contain things hidden to our flesh, and sublime treasures of life far surpassing our capacities. And this is what we have said, that the light which shines in it, comes to the humble alone.

But the Papists are doubly foolish, when they conclude from this passage, that no interpretation of a private man ought to be deemed authoritative. For they pervert what Peter says, that they may claim for their own councils the chief right of interpreting Scripture; but in this they act indeed childishly; for Peter calls interpretation private, not that of every individual, in order to prohibit each one to interpret; but he shews that whatever men bring of their own is profane. Were, then, the whole world unanimous, and were the minds of all men united together, still what would proceed from them, would be private or their own; for the word is here set in opposition to divine revelation; so that the faithful, inwardly illuminated by the Holy Spirit, acknowledge nothing but what God says in his word.

However, another sense seems to me more simple, that Peter says that Scripture came not from man, or through the suggestions of man. For thou wilt never come well prepared to read it, except thou bringest reverence, obedience, and docility; but a just reverence then only exists when we are convinced that God speaks to us, and not mortal men. Then Peter especially bids us to believe the prophecies as the indubitable oracles of God, because they have not emanated from men's own private suggestions. [162]

To the same purpose is what immediately follows, --

But holy men of God spake as they were moved by the Holy Ghost. They did not of themselves, or according to their own will, foolishly deliver their own inventions. The meaning is, that the beginning of right knowledge is to give that credit to the holy prophets which is due to God. He calls them the holy men of God, because they faithfully executed the office committed to them, having sustained the person of God in their ministrations. He says that they were -- not that they were bereaved of mind, (as the Gentiles imagined their prophets to have been,) but because they dared not to announce anything of their own, and obediently followed the Spirit as their guide, who ruled in their mouth as in his own sanctuary. Understand by prophecy of Scripture that which is contained in the holy Scriptures.

Footnotes:

[159] Much has been written on this subject; and the difficulty has arisen from a wrong construction of the passage, which is literally as follows: -- "And we have more firm the prophetic word," Kai echomen bebaioteron ton prophetikon logon, that is, we have rendered more firm the prophetic word. This is confirmed by what follows; for the prophetic word is compared to "a light shining in a dark place," and, therefore, not clear nor firm until it be fulfilled; but they were doing well to attend to this light until the full light of the gospel shone in their hearts. As Scott maintains, the reference here is clearly to the experience of Christians to their real knowledge of divine truths; for it was to be in their hearts, and not before their eyes A great deal of learning has been spent to no purpose on this passage. It has been by most taken as granted, that "the power and coming of our Lord," mentioned in verse 16^th, is his second coming, when the whole passage refers only and expressly to his first coming. And on this gratuitous and even false supposition is grounded the elaborate exposition of Sherlock, Horsley, and others. -- Ed.

[160] There is no command here: the Apostle only approves of what they were doing, "whereunto ye do well that ye take heed." -- Ed.

[161] The Apostle does not speak of the perfect day, but of the dawn of it, and the daystar is that which ushers in the perfect day. The gospel is the dawn and the daystar, compared with the glimmering light of prophecy, and compared too with the perfect day of the heavenly kingdom. Prophecy is useful still; for its fulfillment, found in the gospel, greatly strengthens faith. -- Ed.

[162] There are in the main three renderings of this passage: -- l. "No Prophecy of Scripture is of a private impulse," or invention; -- 2. "No prophecy of Scripture is of self-interpretation," that is, is its own interpreter; -- 3. No prophecy of Scripture is of private interpretation, that is, is not to be interpreted according to the fancies of men, but according to the word of God and the guidance of his Spirit. Now which of these corresponds with the context? Clearly the first, the two others have nothing in the passage to countenance them. The next verse is evidently explanatory of this sentence, which seems at once to determine its meaning; and, as it is often the case in Scripture, the explanation is given negatively and positively. Prophecy did not come from the will of man; it did come from the Spirit of God. Besides, the importance attached to the announcement, "knowing this especially," is not so clearly borne out as by the first exposition, because the fact that prophecy did not come from man, is everything in the question, while the other expositions contain only things of subordinate importance. Thus what goes before and comes after tends to confirm the same view. Whether we take the conjectural reading (which only differs from the other in one small letter) or that which is found in all the MSS., it may admit of the meaning that has been given. There is either an ek, "from," understood, or the word prophecy is to be repeated: "No prophecy of Scripture is from one's own explanation;" or, "No prophecy of Scripture is a prophecy of one's own explanation," or interpretation, that is, as to things to come. Calvin has been followed in his view of this passage, among others, by Grotius, Doddridge, and Macknight. -- Ed.

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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

"The Light of Life"
Then spake Jesus again unto them, saying, I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life." When He spoke these words, Jesus was in the court of the temple specially connected with the services of the Feast of Tabernacles. In the center of this court rose two lofty standards, supporting lampstands of great size. After the evening sacrifice, all the lamps were kindled, shedding their light over Jerusalem. This ceremony was in commemoration …
Ellen Gould White—The Desire of Ages

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