The Expositor's Bible: The Epistles of St. Peter Part 14

Thus they made themselves bondslaves to the l.u.s.t of the flesh, the l.u.s.t of the eye, and the pride of life, and, with these fetters heavy about them, boasted of their liberty. They strengthened themselves in their evil way by jeering at the thought of Christ's return to judgement. "We have heard of the promise," they said, "but we see no signs of its fulfilment. The angels, you say, spake of His return when He was taken away from you. Let Him make speed and hasten His coming, that we may see it. You are for ever speaking of it as sure and pointing us back to the ancient Scriptures, as though they were a warrant for what you preach. 'Where is the word of the Lord? Let it come now'" (Jer. xvii. 15).

_For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation._ Here the mockers pa.s.s from the promise of Christ's return, and fall back upon the more distant records as supplying a stronger argument. "The fathers" of whom they speak cannot be the Christian preachers. Not many of them could as yet have fallen asleep in death. But the ancient prophets of the Jewish Scriptures had long ago pa.s.sed away, and against them the scorners direct their shafts. "Centuries ago," they urge, "the prophetic record was closed; and its final utterance was of the day of the Lord, which has not yet come." Their word, "fell asleep" may have also been used as part of their mockery, cla.s.sing the words of prophecy among baseless dreams. It may be they intended a special allusion to that one among the prophets who dates the time of the Lord's coming. Daniel (xii. 12) speaks of a waiting which shall last a thousand three hundred and five-and-thirty days. But say these scorners, "When his word was complete, he was bidden, 'Go thou thy way till the end be. For thou shalt rest, and shalt stand in thy lot at the end of the days.' He has fallen asleep, and the other fathers also. They all are at rest, and the end of the days is no nearer. The world stands fast, and will stand. It has seen no change since it was brought into existence."

Those who in faith clung to Christ could not fail, as they heard these scorners, to think of the Master's question, "When the Son of man cometh, shall He find faith in the earth?" (Luke xviii. 8), and of those other words of His which told them that the last days should be a parallel to the days of the Deluge: "As were the days of Noah, so shall be the coming of the Son of man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they knew not until the flood came and took them all away, so shall be the coming of the Son of man" (Matt. xxiv. 37-39). The strong earth was under the feet of those antediluvian mockers, the firmament above their heads. So in ignorance they jeered at what they would call the folly of Noah. But the Flood came, and then they knew. Yet the last days have seen, and will see, men as blind and as full of satire and scoffing as they.

XXVII

_JUDGEMENT TO COME_

"For this they wilfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of G.o.d; by which means the world that then was, being overflowed with water, perished: but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgement and destruction of unG.o.dly men."--2 PETER iii. 5-7.

"The world lasts on" (Greek: [diam/enei]) "through all times," say the scoffers, "just as it was at the Creation. There has been no change; there will be none." But out of their own mouth their folly is rebuked. How can these men speak of a creation? If there is to be no Judge, why believe that there has been a Creator? That must be included in the general denial. _For this they wilfully forget._ Yes, here is the reason of their conduct, the root of all the evil. They forget because they wish to forget; they speak of the fathers, but of set purpose ignore the history of Noah; they are casting G.o.d out of all their thoughts: and so even to the things that are made, and by which He testifies to all men alike His eternal power and G.o.dhead, they close their eyes, and refuse to read His wide-open lesson-book.

And still less do they regard all that His written word records of the world's past history and G.o.d's discipline for men therein.

_That there were heavens from of old, and an earth compacted out of water and amidst water, by the word of G.o.d._ They close their ears as well as their eyes. "In the beginning G.o.d created the heavens and the earth." As the study of nature progresses men are learning to comprehend more of the vastness of that phrase "in the beginning," and in the light of science to read a larger meaning into St. Peter's words, "There were heavens from of old." But even in that generation to which the Apostle soon alludes the unchanging character of the skies spake of duration and permanence. The antediluvian world had run a long course; from Adam to Noah men had beheld the sun rise and set daily in the skies, just as it rose on the morning of the Deluge. And the mockers then living could say, and doubtless did say, to the preacher in their midst, "These things have always been as they are, and will be so for evermore." The later scorners had their prototypes of old, who pointed to the existence of an eternal law, and wilfully forgot that law implies a lawgiver, and that He who made must have the power to unmake.

St. Peter takes their text, but reads from it a very different lesson.

There were heavens from of old, yea, long before there was an earth fit for man to dwell in. This world in that old time was formless and void, and the waters covered its face like a garment. The word of the Lord went forth, and the waters were gathered together as a heap, and the depth was laid up in G.o.d's storehouses. Then the dry land appeared; then there was an earth. The streams took their appointed place down the mountain-sides and in the valleys, and rivers began to roll onward to the sea; the waters of ocean learnt their bounds, neither turned again to cover the earth. The Divine word clothed in all the glory of vegetation the hitherto barren land, making it a fit home for man, who was not yet; and the water ministered sustenance to everything that grew out of the ground. Birds, beasts, and fishes were made, and the waters were the birthplace of most of these. For G.o.d said, "Let the water bring forth abundantly the moving creature that hath life," not its own tenants only, but fowl that may fly above the earth in the open firmament of heaven. So there was an earth, not the bare ground only, but the whole wealth of vegetable and animal life; and this was all existent, compacted, supported out of water and by means of water (d?' ?dat??). For without it nothing could have flourished. G.o.d had laid up water above the firmament and water below the earth, and by means of watery vapour refreshed and blessed everything that grew. This was the reign of G.o.d's law, and ere the Flood came men could point to it and say, "What mean you to talk of a deluge? The sand is made the bound of the sea by a perpetual decree, that it cannot pa.s.s it; the earth is set high above the waters, and has been so from old time." But that long duration did not hinder the same productive, nurturing water being turned, by the word of the Lord, into an agency of destruction.

_By which means the world that then was, being overflowed with water, perished._ Every word in the Apostle's sentence is meant to tell. G.o.d employed as means of overthrow the very powers which at first He ordained for blessing. His word makes things what they are. The reign of law endures until He, who is before all law and the source of all law, gives another direction to those forces which His law has always been controlling. In this way the world that then was, the world which had endured and been stedfast from the Creation to the Flood, perished. The world was full of order, full of glory. The name (??s??) expresses all this. Yet, for the sin of man, it repented G.o.d that He had made this glorious order; and this it was which perished. The earth was not destroyed; it only received again that covering of primeval waters which, at G.o.d's word, had retired and let the dry land appear. At the same word both earth and heaven combined to destroy the goodliness with which creation was adorned.

For, on the day of the Deluge (Gen. vii. 11), all the fountains of the great deep were broken up, and the windows of heaven were opened, and the waters came again to cover the earth. They prevailed exceedingly, and all flesh died that moved upon the earth; even the fowls and the moving creatures, which had been brought forth from the teeming waters, perished, and all things were destroyed from off the earth.

Thus does St. Peter lay bare the unwisdom of those who will not listen to, who are wilfully forgetful of, the parables of G.o.d's word, who close their eyes to His judgements, sent that by them men may learn righteousness.

_But the heavens that now are, and the earth, by the same word have been stored up for fire._ The Apostle now turns away from what the Old Testament Scriptures relate as history of the past to what the same records teach us concerning the future; and he deals partly with promise, partly with prophecy. The earth will not be destroyed again by a deluge. G.o.d hath made His covenant: "I will establish My covenant with you, neither shall all flesh be cut off any more by the waters of a flood, neither shall there any more be a flood to destroy the earth"

(Gen. ix. 11). But there will be a judgement; and then not, as in the days of Noah, will the ??s??, the beautiful order of nature, alone be destroyed, but heaven and earth alike shall be involved in the common overthrow. Here the Apostle is but the expositor of the words of psalmists and prophets of the older times.

He who sang, "Of old Thou hast laid the foundation of the earth, and the heavens are the work of Thy hands," was inspired to add, "They shall perish, but Thou shalt endure; yea, all of them shall wax old like a garment: as a vesture shalt Thou change them, and they shall be changed" (Psalm cii. 25). Isaiah, the evangelist among the prophets, saw more, and connects this mighty change with the day of the Lord's vengeance: "Then shall all the host of heaven be dissolved, and the heavens shall be rolled together as a scroll" (Isa. x.x.xiv. 4); and in another place he foresees how "the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, ... for Mine arms shall judge the people" (Isa. li. 6); and yet again in more solemn wise, "The Lord will come with fire, and with His chariots like a whirlwind, to render His anger with fury and His rebuke with names of fire, for by fire and by His sword will the Lord plead with all flesh" (Isa. lxvi. 15). And this he proclaims as the preparation for "the new heavens and the new earth which He will make." Daniel also tells us of G.o.d's "throne of judgement to be set, which is like the fiery flame, and His wheels as burning fire" (Dan. vii. 9).

With such light from the lamp of prophecy, the Apostle in his exegesis proclaims the nature of the final judgement. Like other New Testament writers, he has attained, since the day of Pentecost, a deeper insight and a firmer grasp of the purport of what Moses in the Law and the prophets did write. We can see how on that very day thoughts like these which he expresses in his letter were borne in upon his mind. For not only does he apply the prophecy of Joel to the events which then struck the mult.i.tude with wonder, but he carries on the lesson further to the coming of the great and notable day of the Lord, and reminds his hearers that then G.o.d "will show wonders in heaven above and signs in the earth beneath, blood and fire and vapour of smoke, when the sun shall be turned into darkness, and the moon into blood" (Acts ii. 19). And the like illumination had been bestowed on St. Paul. For he too tells (1 Cor. iii. 13) of a day when each man's work shall be proved by fire; and more definitely he a.s.sures the Thessalonians, to whom he wrote much concerning the day of the Lord, that there will come a "revelation of the Lord Jesus from heaven with the angels of His power in flaming fire, rendering vengeance to them that know not G.o.d, and to them that obey not the gospel of our Lord Jesus Christ" (2 Thess. i. 8).

In such wise did the Apostles read the utterances of prophecy; and thus did they apply them as lessons for their own and all future times. They felt that not unto themselves, but unto us, did the prophets minister. And St. Peter does but put their message into his own words when in his bold figure he says that the heavens that now are and the earth are stored up for fire.

The Revised Version on its margin renders the last words "stored with fire." And when we reflect on the storing of the waters at the Creation, afterwards to be let forth to destroy the world which hitherto they had made fruitful and lovely, the parallelism is very suggestive. G.o.d has stored the earth within with fire, which from time to time makes its mighty presence and power for destruction known. The visitations of earthquakes may therefore well remind us that He who used the treasures of waters in the Deluge for His ministers may in like manner hereafter employ this treasury of fire.

_Being reserved against the day of judgement and destruction of unG.o.dly men._ When G.o.d no longer waits for sinners to repent, then will come the judgement and destruction of the unG.o.dly. At that day the heavens that now are and the earth shall be exchanged or transformed. G.o.d will prepare a new heaven and a new earth wherein the righteous may find a congenial home with their Lord. Here they can never be other than pilgrims and sojourners, seeking to be clothed upon with their house which is from heaven. What the destruction of the unG.o.dly shall be we can only judge and speak of in the terms of Scripture. The language of St. Paul to the Thessalonians seems to teach us that the very advent of the Judge shall bring their penalty: "They shall suffer punishment, even eternal destruction" (the word is not the same which St. Peter uses) "from the face of the Lord and from the glory of His might" (2 Thess. i. 9), in the presence of which nothing that is defiled can dwell. So G.o.d, of His mercy, still reserves the heavens and the earth, and thus to every new generation offers His mercy, saying continually through their silent witness, in the spirit in which He spake to Israel at the close of the volume of prophecy, "I am Jehovah"--that is, the merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin--"I change not; therefore ye sinners are not destroyed."

XXVIII

_THE LORD IS NOT SLACK_

"But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some count slackness; but is long-suffering to youward, not wis.h.i.+ng that any should perish, but that all should come to repentance."--2 PETER iii. 8, 9.

"All things continue as they were from the from the beginning of the creation," said the mockers. It was foolish therefore to believe in, or to think of, a judgement to come. In the words before us the Apostle not only supplies an answer to the scorners, but gives a precious lesson to Christians for all time on the nature of G.o.d and His government of the world. It is but a single thought, but when the mind of the believer has grasped its significance, he will look out upon the world untroubled. No mockery will disturb his faith.

_But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day._ Here the Apostle quotes some words from that psalm (xc.) which is ent.i.tled "A Prayer of Moses, the Man of G.o.d." In it the Psalmist is contrasting G.o.d's eternity with the frailty of man and the shortness of human life. "A thousand years in Thy sight are but as yesterday when it is past." But St. Peter not only adopts, but adapts, the words for his own purpose. He wants to teach the Christians in their trials that, while what is long in man's estimation may in G.o.d's providence be counted but little, yet through G.o.d's decree what to man appears little may be big with mightiest consequences. He therefore first inverts the words of the Psalmist. One day is with the Lord as a thousand years, while a thousand years may be as one day. One day of His deluge swept a whole generation out of the world, while His day of Pentecost remains potent in the history of His grace for all the ages which are yet to come. Through a mistaken literalness, men have sometimes expounded the lesson as if Jehovah's dealings were a question of arithmetic. Nothing could be farther from the Apostle's thought, who would have us know that of great and little G.o.d's work makes no account. With Him there is no short or long in time. What He does is not to be measured by the petty standards of humanity.

Men _must_ take note of time, for they feel its lapse and its loss.

They are ever conscious that a period is coming after which what is undone must continue undone. Again, the length of time is known to them by the recurrence of the various acts of life, and by the weariness which comes of continued labour, and by the grief of protracted waiting. These things force them to speak of short and long, but with G.o.d it is not so. For Him all time is one. He knows nothing of toil. Whatsoever He pleaseth, that doeth He in heaven and in earth, in the sea and in all deep places (Psalm cx.x.xv. 6). The Psalmist had attained a true conception. The whole world and all worlds were in His control, and their order the working of His eternal will. He needs no rest; He slumbereth not, nor sleepeth. To Him there is no waiting, no weariness. Hence the past, the present, and the future are for Him one unbroken now.

This is the one thing which the Apostle offers to the Christian brethren for their support and consolation against the scoffers. And the knowledge is mighty for those who grasp it. It helps them to cast themselves securely upon the almighty arms, convinced that G.o.d's working is not to be estimated according to man's days and years, but is certain in its effect. One generation pa.s.seth away, and another cometh; but death, they learn, does not take men out of the knowledge or the hand of G.o.d, be it for mercy they are reserved, or for judgement. G.o.d does not defer His action because He lacks power to perform, neither does He tarry because He is unmindful of His servants or insensible to what they endure.

Such thoughts can minister to the faithful abundant consolation, and this was the desire of the Apostle. But they raise for all time large questions which can find no answer here, questions concerning the lot of those who pa.s.s from this brief day of life into the eternal world and have not known G.o.d's will, that they might do it; questions concerning a discipline which may yet be reserved for some who have not bent themselves to it here, perhaps from want of light; questions of how far hope may extend itself beyond the veil which divides this world from the next. Such questions rise within many earnest souls, often rather for the sake of others than themselves; but G.o.d has vouchsafed us no answer, lest men should wax presumptuous.

_The Lord is not slack concerning His promise, as some count slackness._ Many things conspire to make the doings of men to tarry.

At one time pledges are given beyond what foresight would warrant; and when the day of performance arrives, they are forced to plead that events have falsified their expectation, and they cannot do the things that they would. Again, men, with the most earnest zeal, attempt a work beyond their powers, and of necessity have to delay the fulfilment of their promises; while some are taken away untimely from the midst of their fellows, ere life has enabled them to achieve what they counted on once as certain. Want of knowledge, of time, and of power is the heritage of the sons of men; and therewith conspires not seldom a change of mind and consequent want of will. But He with whom is no variableness, the omnipotent, omniscient, eternal Lord of all, is subject to no hindrance. Whether events appear to men to linger or to be sudden, all move under the control of the same unchanging will.

He is not slack, as men are slack, either to rescue the righteous or to punish the unG.o.dly. Of this the son of Sirach spake: "The Lord will not be slack, neither will the Almighty be patient, ... till He have taken away the mult.i.tude of the proud and broken the sceptre of the unrighteous, ... till He have judged the cause of His people and made them to rejoice in His mercy" (Ecclus. x.x.xv. 18).

Here is a medicine for fainting souls, of whom there must have been many among these Asian Christians. And it is a solace furnished, too, by the teachings of prophecy. "The vision," says one, "is yet for an appointed time" (Hab. iii. 3). G.o.d's will has ordered when and how it shall be accomplished; all moves by His decree. "At the end it shall speak, and not lie." There is no disappointment to those who wait upon the purposes of G.o.d. "Though it tarry, wait for it," even though the waiting may last beyond this life, "because it will surely come; it will not tarry. The just shall live by his faith."

The order of the words in the original (? ??????

t?? ?pa??e??a?) and the unwonted construction of the verb, of which no other example is forthcoming, have suggested to some to render thus: "The Lord of the promise is not slack." Even so the words give a powerful sense. G.o.d, who makes the promise to men, is supreme over all on which its faithfulness depends, supreme both as Maker and Fulfiller of His word. He sees and controls the end from the beginning. Blessed are all they that put their trust in Him.

_But is long-suffering to youward._ The Authorised Version heads "to usward". And some have thought it more in accord with the Apostle's manner and humility to include himself with the brethren. The other reading is better supported, and none will doubt on that account St.

Peter's sense of G.o.d's long-suffering towards himself. The term which he here employs to describe the Divine character implies the holding back of wrath. G.o.d might justly punish, but He stays His blow. Men have sinned, and still sin; but His love prevails above His anger. The word is formed by the LXX. translators to render one expression in that pa.s.sage (Exod. x.x.xiv. 6) where G.o.d proclaims unto Moses the attributes by which He would be known unto men. Through all the list mercy is the dominant feature. Term upon term seems devised to magnify the tenderness of Jehovah towards His people, though at last, if the continual offers of mercy are despised, He "will by no means clear the guilty." No other language furnishes such a word, for no other people had such a knowledge of the G.o.d of all grace.

_Not wis.h.i.+ng that any should perish, but that all should come to repentance._ We are wont to connect statements like this with the gracious messages of the New Testament. Yet some saints of earlier time felt all that St. Peter here teaches. The writer of Ecclesiasticus has some striking words. He is connecting G.o.d's mercy with the shortness of man's life, and his language antic.i.p.ates in the main this teaching of the Apostle: "The number of a man's days at the most are a hundred years. As a drop of water unto the sea, so are a thousand years to the days of eternity. Therefore is G.o.d patient with them, and poureth forth His mercy upon them. The mercy of man is toward his neighbour, but the mercy of G.o.d is upon all flesh; He reproveth, and nurtureth, and teacheth, and bringeth again as a shepherd his flock" (Ecclus. xviii. 9-14). In such wise had some who waited for the consolation of Israel grasped G.o.d's promises by antic.i.p.ation, seeing them afar off and being persuaded of them. Such men owned themselves, equally with the Apostle, to be strangers and pilgrims, and sought for that inheritance which Christ sent him to preach.

The word "wis.h.i.+ng" (????e???) implies deliberate consent.

This G.o.d does not give to the death of any sinner. If any perish, it is not because G.o.d so desired or designed. But some will ask, "Why, then, should any perish?" St. Peter in this sentence, full of grace, supplies the answer. They continue in sin, and repent not. Even offers of mercy are of no avail. But why does not the Almighty Father drive them to repentance by His judgements? Because He has made His children free, and asks from them a willing service. They are to _come_ to repentance. The invitation is full and free. Christ says, "Come unto Me, all ye that labour." Nay, G.o.d makes at times a less demand: "Look unto Me and be ye saved, all ye ends of the earth." Could words breathe more of mercy? To come, to look--that is the sole demand. G.o.d bestows all besides. Let men but manifest a desire, and His grace is poured forth. He wisheth not that any should perish.

And Christ, too, when He speaks of the gifts of the Holy Spirit, has the same lesson. The Father, the Son, and the Holy Ghost all conspire to further the work of man's salvation. "All things," said our Lord, "whatsoever the Father hath, are Mine. Therefore said I, He shall take of Mine, and shall show" (R.V. declare) "it unto you." But the eye to see what He shows, the ear to hear His declarations--these He asks from men. He willeth that they should _come_ to repentance, and through that gate should come to Him.

XXIX

"_WHAT MANNER OF PERSONS OUGHT YE TO BE?_"

"But the day of the Lord will come as a thief; in the which the heavens shall pa.s.s away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in _all_ holy living and G.o.dliness, looking for and earnestly desiring the coming of the day of G.o.d, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But, according to His promise, we look for new heavens and a new earth, wherein dwelleth righteousness."--2 PETER iii. 10-13.

The Apostle, ever earnest to put the brethren in mind of the things they had heard or read, never fails to follow his own precept. His thoughts perpetually go back to the words of Jesus, of which the pa.s.sage before us is but one example out of many. "If the master of the house had known in what hour the thief was coming, he would have watched" (Luke xii. 39). So spake Christ to the disciples when urging them to be like unto servants that look for the coming of their lord.

To the Master's parable St. Peter now gives its application: _But the day of the Lord will come as a thief_. He means first to mark the unexpected advent, which steals upon men when they least think of it.

Sinners will have lulled themselves into security, and the thought farthest from their minds will be the all-important preparation. St.

Paul uses the same figure in speaking of the same subject (1 Thess.

v. 2), from which pa.s.sage the words "in the night" have found their way into the text of St. Peter, to which, as the Revised Version indicates, they do not belong. And in the Epistle to the Hebrews the Apostle has defined the preparation which, joined with patience, should keep men in readiness for the certain advent: "Exhorting one another, and so much the more as ye see the day approaching" (Heb. x.

25).

St. Peter pa.s.ses on to tell of the terrors which shall attend on that day. Here also he has in mind the words of his Master, who, after a prophecy of the destruction of Jerusalem, spake of that greater coming of the Son of man of which the overthrow of the Holy City was to be but a partial type: "There shall be signs in sun and moon and stars, and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows, men fainting for fear and for expectation of the things that are coming on the world, for the powers of the heavens shall be shaken" (Luke xxi. 25; Matt. xxiv. 29). With the Lord's language for his warrant, he paints, largely in the words of the prophets of old, the things which shall befall the world in that great and notable day: _In the which the heavens shall pa.s.s away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up_.

Isaiah had used like words of old: "All the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll" (Isa.

x.x.xiv. 4); and in another place he speaks (xxiv. 19) of the earth as utterly broken, clean dissolved, moved exceedingly; Micah has to proclaim the coming of the Lord, and he pictures it thus: "The mountains shall be molten under Him, and the valleys shall be cleft as wax before the fire" (Micah i. 4); and Nahum, describing the day of the Lord which he foresaw was coming upon Nineveh, says, "The mountains quake at Him, and the hills melt; and the earth is upheaved at His presence, yea the world and all that dwell therein." It is St.