BIBLES NET. COM
Matthew Henry’s Complete Commentary
on the Whole Bible
Back to Biblesnet.com Home Page
|
[Previous] [Next] |
Matthew Henry |
S E C O N D P E T E R.
CHAP. II.
The apostle, having in the foregoing chapter exhorted them to proceed
and advance in the Christian race, now comes to remove, as much as in
him lay, what he could not but apprehend would hinder their complying
with his exhortation. He therefore gives them fair warning of false
teachers, by whom they might be in danger of being seduced. To prevent
this,
I. He describes these seducers as impious in themselves, and very
pernicious to others,
II. He assures them of the punishment that shall be inflicted on them,
III. He tells us how contrary the method is which God takes with those
who fear him,
IV. He fills up the rest of the chapter with a further description of
those seducers of whom he would have them beware.
| False Prophets and Corrupt Leaders. | A. D. 67. |
|
|
|
1 But there were false prophets also among the people, even as
there shall be false teachers among you, who privily shall bring
in damnable heresies, even denying the Lord that bought them, and
bring upon themselves swift destruction.
2 And many shall follow their pernicious ways; by reason of
whom the way of truth shall be evil spoken of.
3 And through covetousness shall they with feigned words make
merchandise of you–
I. In the end of the former chapter there is mention made of holy men
of God, who lived in the times of the Old Testament, and were used as
the amanuenses of the Holy Ghost, in writing the sacred oracles; but in
the beginning of this he tells us they had, even at that time, false
prophets in the church as well as true. In all ages of the church, and
under all dispensations, when God sends true prophets, the devil sends
some to seduce and deceive, false prophets in the Old Testament, and
false Christs, false apostles, and seducing teachers, in the New.
Concerning these observe,
1. Their business is to bring in destructive errors, even damnable
heresies, as the business of teachers sent of God is to show the
way of truth, even the true way to everlasting life. There are damnable
heresies as well as damnable practices; and false teachers are
industrious to spread pernicious errors.
2. Damnable heresies are commonly brought in privily, under the cloak
and colour of truth. Those who introduce destructive heresies deny
the Lord that bought them. They reject and refuse to hear and learn
of the great teacher sent from God, though he is the only Saviour and
Redeemer of men, who paid a price sufficient to redeem as many worlds
of sinners as there are sinners in the world.
4. Those who bring in errors destructive to others bring swift (and
therefore sure) destruction upon themselves. Self-destroyers are
soon destroyed; and those who are so hardened as to propagate errors
destructive to others shall surely and suddenly be destroyed, and that
without remedy.
II. He proceeds, in the
to tell us the consequence with respect to others; and here we may
learn,
1. Corrupt leaders seldom fail of many to follow them; though the way
of error is a pernicious way, yet many are ready to walk therein. Men
drink in iniquity like water, and are pleased to live in error. The
prophets prophesy falsely, and the people love to have it so.
2. The spreading of error will bring up an evil report on the way of
truth; that is, the way of salvation by Jesus Christ, who is the
way, the truth, and the life. The Christian religion is from the
God of truth as the author, leads to true happiness in the enjoyment of
the true God as the end, and works truth in the inward part as the
means of acceptably serving God. And yet this way of truth is traduced
and blasphemed by those who embrace and advance destructive errors.
This the apostle has foretold as what should certainly come to pass.
Let us not be offended at any thing of this in our day, but take care
that we give no occasion to the enemy to blaspheme the holy name
whereby we are called, or speak evil of that way whereby we hope to be
saved.
III. Observe, in the next place, the method seducers take to draw
disciples after them: they use feigned words; they flatter, and
by good words and fair speeches deceive the hearts of the simple,
inducing them to yield entirely to the opinions which these seducers
endeavour to propagate, and sell and deliver themselves over to the
instruction and government of these false teacher, who make a gain of
those whom they make their proselytes, serving themselves and making
some advantage of them; for all this is through covetousness, with a
desire and design to get more wealth, or credit, or commendation, by
increasing the number of their followers. The faithful ministers of
Christ, who show men the way of truth, desire the profit and advantage
of their followers, that they may be saved; but these seducing teachers
desire and design only their own temporal advantage and worldly
grandeur.
| Divine Judgments. | A. D. 67. |
|
|
|
–3 Whose judgment now of a long time lingereth
not, and their damnation slumbereth not.
4 For if God spared not the angels that sinned, but cast them
down to hell, and delivered them into chains of darkness, to be
reserved unto judgment;
5 And spared not the old world, but saved Noah the eighth
person, a preacher of righteousness, bringing in the flood upon
the world of the ungodly;
6 And turning the cities of Sodom and Gomorrha into ashes
condemned them with an overthrow, making them an ensample
unto those that after should live ungodly;
Men are apt to think that a reprieve is the forerunner of a pardon, and
that if judgment be not speedily executed it is, or will be, certainly
reversed. But the apostle tells us that how successful and prosperous
soever false teachers may be, and that for a time, yet their
judgment lingereth not. God has determined long ago how he will
deal with them. Such unbelievers, who endeavour to turn others from the
faith, are condemned already, and the wrath of God abideth on them. The
righteous Judge will speedily take vengeance; the day of their calamity
is at hand, and the things that shall come upon them make haste. To
prove this assertion, here are several examples of the righteous
judgment of God, in taking vengeance on sinners, proposed to our
serious consideration.
I. See how God dealt with the angels who sinned. Observe,
1. No excellency will exempt a sinner from punishment. If the angels,
who excel us vastly in strength and knowledge, violate the law of God,
the sentence which that law awards shall be executed upon them, and
that without mercy or mitigation, for God did not spare them. Hence
observe,
2. By how much the more excellent the offender, by so much the more
severe the punishment. These angels, who had the advantage of men as to
the dignity of their nature, are immediately punished. There is no
sparing them for a few days, no favour at all shown them.
3. Sin debases and degrades the persons who commit it. The angels of
heaven are cast down from the height of their excellency, and divested
of all their glory and dignity, upon their disobedience. Whoever sins
against God does a manifest hurt to himself.
4. Those who rebel against the God of heaven shall all be sent down to
hell. There is no place nor state between the height of glory and the
depth of misery in which they shall be allowed to rest. If creatures
sin in heaven, they must suffer in hell.
5. Sin is the work of darkness, and darkness is the wages of sin. The
darkness of misery and torment follows the darkness of sin. Those who
will not walk according to the light and direction of God’s law shall
be deprived of the light of God’s countenance and the comforts of his
presence.
6. As sin binds men over to punishment, so misery and torment hold men
under punishment. The darkness which is their misery keeps them so that
they cannot get away from their torment.
7. The last degree of torment is not till the day of judgment. The
sinning angels, though in hell already, are yet reserved to the
judgment of the great day.
II. See how God dealt with the old world, even in much the same way
that he dealt with the angels. He spared not the old world. Here
observe,
1. The number of offenders signifies no more to procure any favour than
the quality. If the sin be universal, the punishment shall likewise
extend to all. But,
2. If there be but a few righteous, they shall be preserved. God does
not destroy the good with the bad. In wrath he remembers mercy.
3. Those who are preachers of righteousness in an age of
universal corruption and degeneracy, holding forth the word of
life in an unblamable and exemplary conversation, shall be
preserved in a time of general destruction.
4. God can make use of those creatures as the instruments of his
vengeance in punishing sinners which he at first made and appointed for
their service and benefit. He destroyed the whole world by water; but
observe,
5. What was the procuring cause of this: it was a world of ungodly
men. Ungodliness puts men out of the divine protection, and exposes
them to utter destruction.
III. See how God dealt with Sodom and Gomorrah; though they were
situated in a country like the garden of the Lord, yet, if in such a
fruitful soil they abound in sin, God can soon turn a fruitful land
into barrenness and a well-watered country into dust and ashes.
Observe,
1. No political union or confederacy can keep off judgments from a
sinful people. Sodom and the neighbouring cities were no more secured
by their regular government than the angels by the dignity of their
nature or the old world by their vast number.
2. God can make use of contrary creatures to punish incorrigible
sinners. He destroys the old world by water, and Sodom by fire.
He who keeps fire and water from hurting his people
can make either to destroy his enemies; therefore they are never safe.
3. Most heinous sins bring most grievous judgments. Those who were
abominable in their vices were remarkable for their plagues. Those who
are sinners exceedingly before the Lord must expect the most dreadful
vengeance.
4. The punishment of sinners in former ages is designed for the example
of those who come after. “Follow them, not only in the time of living,
but in their course and way of living.” Men who live ungodly
must see what they are to expect if they go on still in a course of
impiety. Let us take warning by all the instances of God’s taking
vengeance, which are recorded for our admonition, and to prevent our
promising ourselves impunity, though we go on in a course of sin.
| Divine Judgments. | A. D. 67. |
|
|
|
7 And delivered just Lot, vexed with the filthy conversation of
the wicked:
8 (For that righteous man dwelling among them, in seeing and
hearing, vexed his righteous soul from day to day with their
unlawful deeds;)
9 The Lord knoweth how to deliver the godly out of temptations,
and to reserve the unjust unto the day of judgment to be
punished:
When God sends destruction on the ungodly, he commands deliverance for
the righteous; and, if he rain fire and brimstone on the wicked, he
will cover the head of the just, and they shall be hid in the day of
his anger. This we have an instance of in his preserving Lot. Here
observe,
1. The character given of Lot; he is called a just man; this he
was as to the generally prevailing bent of his heart and through the
main of his conversation. God does not account men just or unjust from
one single act, but from their general course of life. And here is a
just man in the midst of a most corrupt and profligate generation
universally gone off from all good. He does not follow the multitude to
do evil, but in a city of injustice he walks uprightly.
2. The impression the sins of others made upon this righteous man.
Though the sinner takes pleasure in his wickedness, it is a grief and
vexation to the soul of the righteous. In bad company we cannot escape
either guilt or grief. Let the sins of others be a trouble to us,
otherwise it will not be possible for us to keep ourselves pure.
3. Here is a particular mention of the duration and continuance of
this good man’s grief and vexation: it was from day to day.
Being accustomed to hear and see their wickedness did not reconcile him
to it, nor abate of the horror that was occasioned by it. This is the
righteous man whom God preserved from the desolating judgment that
destroyed all round about him. From this instance we are taught to
argue that God knows how to deliver his people and punish his enemies.
It is here presupposed that the righteous must have their temptations
and trials. The devil and his instruments will thrust sore at them,
that they may fall; and, if we will get to heaven, it must be through
many tribulations. It is therefore our duty to reckon upon and prepare
for them. Observe here,
(1.) The Lord knows those that are his. He has set apart him who
is godly for himself; and, if there is but one in five cities, he knows
him; and where there is a greater number he cannot be ignorant of nor
overlook any one of them.
(2.) The wisdom of God is never at a loss about ways and means to
deliver his people. They are often utterly at a loss, and can see no
way; he can deliver a great many.
(3.) The deliverance of the godly is the work of God, that which he
concerns himself in, both his wisdom to contrive the way and his power
to work out the deliverance out of temptation, to prevent their
falling into sin and their being ruined by their troubles. And surely,
if he can deliver out of temptation, he could keep from falling into it
if he did not see such trials to be necessary.
(4.) God makes a very great difference in his dealings with the godly
and the wicked. When he saves his people from destruction, he delivers
over his enemies to deserved ruin. The unjust has no share in the
salvation God works out for the righteous. The wicked are reserved
to the day of judgment. Here we see,
[1.] There is a day of judgment. God has appointed a day wherein he
will judge the world.
[2.] The preservation of impenitent sinners is only a reserving of them
to the day of the revelation of the righteous judgment of God.
| False Teachers. | A. D. 67. |
|
|
|
10 But chiefly them that walk after the flesh in the lust of
uncleanness, and despise government. Presumptuous are they,
selfwilled, they are not afraid to speak evil of dignities.
11 Whereas angels, which are greater in power and might, bring
not railing accusation against them before the Lord.
12 But these, as natural brute beasts, made to be taken and
destroyed, speak evil of the things that they understand not; and
shall utterly perish in their own corruption;
13 And shall receive the reward of unrighteousness, as they
that count it pleasure to riot in the day time. Spots they are
and blemishes, sporting themselves with their own deceivings
while they feast with you;
14 Having eyes full of adultery, and that cannot cease from
sin; beguiling unstable souls: a heart they have exercised with
covetous practices; cursed children:
15 Which have forsaken the right way, and are gone astray,
following the way of Balaam the son of Bosor, who loved the
wages of unrighteousness;
16 But was rebuked for his iniquity: the dumb ass speaking with
man’s voice forbad the madness of the prophet.
17 These are wells without water, clouds that are carried with
a tempest; to whom the mist of darkness is reserved for ever.
18 For when they speak great swelling words of vanity, they
allure through the lusts of the flesh, through much wantonness,
those that were clean escaped from them who live in error.
19 While they promise them liberty, they themselves are the
servants of corruption: for of whom a man is overcome, of the
same is he brought in bondage.
20 For if after they have escaped the pollutions of the world
through the knowledge of the Lord and Saviour Jesus Christ, they
are again entangled therein, and overcome, the latter end is
worse with them than the beginning.
21 For it had been better for them not to have known the way of
righteousness, than, after they have known it, to turn from the
holy commandment delivered unto them.
22 But it is happened unto them according to the true proverb,
The dog is turned to his own vomit again; and the sow that was
washed to her wallowing in the mire.
The apostle’s design being to warn us of, and arm us against, seducers,
he now returns to discourse more particularly of them, and give us an
account of their character and conduct, which abundantly justifies the
righteous Judge of the world in reserving them in an especial manner
for the most severe and heavy doom, as Cain is taken under special
protection that he might be kept for uncommon vengeance. But why will
God thus deal with these false teachers? This he shows in what
follows.
I. These walk after the flesh; they follow the devices and
desires of their own hearts, they give up themselves to the conduct of
their own fleshly mind, refusing to make their reason stoop to divine
revelation, and to bring every thought to the obedience of
Christ; they, in their lives, act directly contrary to God’s
righteous precepts, and comply with the demands of corrupt nature. Evil
opinions are often accompanied with evil practices; and those who are
for propagating error are for improving in wickedness. They will not
sit down contented in the measure of iniquity to which they have
attained, nor is it enough for them to stand up, and maintain, and
defend, what wickedness they have already committed, but they walk
after the flesh, they go on in their sinful course, and increase
unto more ungodliness and greater degrees of impurity and uncleanness
too; they also pour contempt on those whom God has set in authority
over them and requires them to honour. These therefore despise the
ordinance of God, and we need not wonder at it, for they are bold
and daring, obstinate and refractory, and will not only cherish
contempt in their hearts, but with their tongues will utter slanderous
and reproachful words of those who are set over them.
II. This he aggravates, by setting forth the very different conduct of
more excellent creatures, even the angels, of whom observe,
1. They are greater in power and might, and that even than
those who are clothed with authority and power among the sons of men,
and much more than those false teachers who are slanderous revilers of
magistrates and governors; the good angels vastly exceed us in all
natural and moral excellences, in strength, understanding, and holiness
too.
2. Good angels are accusers of sinful creatures, either of their own
kind, or ours, or both. Those who are allowed to behold the face of
God, and stand before his throne, cannot but have a zeal for his
honour, and accuse and blame those who dishonour him.
3. Angels bring their accusations of sinful creatures
before the Lord; they do not publish their faults, and tell
their crimes to their fellow-creatures, in a way of calumny and
slander; but it is before the Lord, who is the Judge, and will be the
avenger, of all impiety and injustice.
4. Good angels mingle no bitter revilings nor base reproaches with any
of the accusations or charges they bring against the wickedest and
worst of criminals. Let us, who pray that God’s will may be done on
earth as it is in heaven, imitate the angels in this particular; if
we complain of wicked men, let it be to God, and that not with rage and
reviling, but with compassion and composedness of mind, that may
evidence that we belong to him who is meek and merciful.
III. The apostle, having shown
(v. 11)
how unlike seducing teachers are to the most excellent creatures,
proceeds
(v. 12)
to show how like they are to the most inferior: they are like the
horse and mule, which have no understanding; they are as natural
brute beasts, made to be taken and destroyed. Men, under the power
of sin, are so far from observing divine revelation that they do not
exercise reason, nor act according to the direction thereof. They
walk by sight, and not by faith, and judge of things according
to their senses; as these represent things pleasant and agreeable, so
they must be approved and esteemed. Brute-creatures follow the
instinct of their sensitive appetite, and sinful man follows the
inclination of his carnal mind; these refuse to employ the
understanding and reason God has given them, and so are ignorant of
what they might and ought to know; and therefore observe,
1. Ignorance is the cause of evil-speaking; and,
2. Destruction will be the effect of it. These persons shall be
utterly destroyed in their own corruption. Their vices not only expose
them to the wrath of God in another world, but often bring them to
misery and ruin in this life; and surely such impudent offenders, who
glory in their shame, and to whom openness in sin is an
improvement of the pleasure of sinning, most justly deserve all the
plagues of this life and the pains of the next in the greatest
extremity. Therefore whatever they meet with is the just reward of
their unrighteousness. Such sinners as sport themselves in mischief
deceive themselves and disgrace all they belong to, for by one sort of
sins they prepare themselves for another; their extravagant feastings,
their intemperance in eating and drinking, bring them to commit all
manner of lewdness, so that their eyes are full of adultery,
their wanton looks show their own impure lusts and are designed and
directed to kindle the like in others; and this is what they cannot
cease from–the heart is insatiate in lusting and the eye incessant
in looking after what may gratify their unclean desires, and those who
are themselves impudent and incessant in sin are very diligent and
often successful in deceiving others and drawing others into the same
excess of riot. But here observe who those are who are in the greatest
danger of being led away into error and impiety, even the
unstable. Those whose hearts are not established with grace are
easily turned into the way of sin, or else such sensual wretches would
not be able to prevail upon them, for these are not only riotous and
lascivious, but covetous also, and these practices their hearts
are exercised with; they pant after riches, and the desire of their
souls is to the wealth of this world: it is a considerable part of
their work to contrive to get wealth; in this their hearts are
exercised, and then they execute their projects; and, if men abandon
themselves to all sorts of lusts, we cannot wonder that the apostle
should call them cursed children, for they are liable to the
curse of God denounced against such ungodly and unrighteous men,
and they bring a curse upon all who hearken and adhere to them.
IV. The apostle
proves that they are cursed children, even such covetous persons
as the Lord abhors, by showing,
1. They have forsaken the right way; and it cannot be but such
self-seekers must be out of the right way, which is a self-denying way.
2. They have gone into a wrong way: they have erred and strayed from
the way of life, and gone over into the path which leads to death, and
takes hold of hell; and this he makes out by showing it to be the
way of Balaam, the son of Bosor.
(1.) That is a way of unrighteousness into which men are led by the
wages of unrighteousness.
(2.) Outward temporal good things are the wages sinners expect and
promise themselves, though they are often disappointed.
(3.) The inordinate love of the good things of this world turns men out
of the way which leads to the unspeakably better things of another
life; the love of riches and honour turned Balaam out of the way of his
duty, although he knew that the way he took displeased the Lord.
(4.) Those who from the same principle are guilty of the same practices
with notorious sinners are, in the judgment of God, the followers of
such vile offenders, and therefore must reckon upon being at last where
they are: they shall have their portion with those in another
world whom they imitated in this.
(5.) Heinous and hardened sinners sometimes meet with rebukes for their
iniquity. God stops them in their way, and opens the mouth of
conscience, or by some startling providence startles and affrights
them.
(6.) Though some more uncommon and extraordinary rebuke may for a
little while cool men’s courage, and hinder their violent progress in
the way of sin, it will not make them forsake the way of iniquity and
go over into the way of holiness. If rebuking a sinner for his
iniquity could have made a man return to his duty, surely the rebuke of
Balaam must have produced this effect; for here is a surprising miracle
wrought: the dumb ass, in whose mouth no man can expect to meet
with reproof, is enabled to speak, and that with a human voice, and to
her owner and master (who is here called a prophet, for the Lord
appeared and spoke sometimes to him,
but indeed he was among the prophets of the Lord as Judas among the
apostles of Jesus Christ), and she exposes the madness of his
conduct and opposes his going on in this evil way, and yet all in vain.
Those who will not yield to usual methods of reproof will be but little
influenced by miraculous appearances to turn them from their sinful
courses. Balaam was indeed restrained from actually cursing the
people, but he had so strong a desire after the honours and riches
that were promised him that he went as far as he could, and did his
utmost to get from under the restraint that was upon him.
V. The apostle proceeds
(v. 17)
to a further description of seducing teachers, whom he sets forth,
1. As wells, or fountains, without water. Observe,
(1.) Ministers should be as wells or fountains, where the people may
find instruction, direction, and comfort; but
(2.) False teachers have nothing of this to impart to those who consult
them: the word of truth is the water of life, which refreshes the souls
that receive it; but these deceivers are set upon spreading and
promoting error, and therefore are set forth as empty, because there is
no truth in them. In vain then are all our expectations of being fed
and filled with knowledge and understanding by those who are themselves
ignorant and empty.
2. As clouds carried with a tempest. When we see a cloud we
expect a refreshing shower from it; but these are clouds which yield no
rain, for they are driven with the wind, but not of the Spirit, but the
stormy wind or tempest of their own ambition and covetousness. They
espouse and spread those opinions that will procure most applause and
advantage to themselves; and as clouds obstruct the light of the sun,
and darken the air, so do these darken counsel by words without
knowledge and wherein there is no truth; and, seeing these men are
for promoting darkness in this world, it is very just that the mist of
darkness should be their portion in the next. Utter darkness was
prepared for the devil, the great deceiver, and his angels, those
instruments that he uses to turn men from the truth, and therefore for
them it is reserved, and that for ever; the fire of hell is
everlasting, and the smoke of the bottomless pit rises up for ever and
ever. And it is just with God to deal thus with them, because
(1.) They allure those they deal with, and draw them into a net, or
catch them as men do fish; and,
(2.) It is with great swelling words of vanity, lofty
expressions, which have a great sound, but little sense.
(3.) They work upon the corrupt affections and carnal fleshly
lusts of men, proposing what is grateful to them. And,
(4.) They seduce persons who in reality avoided and kept at a distance
from those who spread and those who embraced hurtful and destructive
errors. Observe,
[1.] By application and industry men attain a skilfulness and dexterity
in promoting error. They are as artful and as successful as the fisher,
who makes angling his daily employment. The business of these men is to
draw disciples after them, and in their methods and management there
are some things worth observing, how they suit their bait to those they
desire to catch.
[2.] Erroneous teachers have a peculiar advantage to win men over to
them, because they have sensual pleasure to take them with; where as
the ministers of Christ put men upon self-denial, and the mortifying of
those lusts that others gratify and please: wonder not therefore that
truth prevails no more, or that errors spread so much.
[3.] Persons who have for a while adhered to the truth, and kept clear
of errors, may by the subtlety and industry of seducers be so far
deceived as to fall into those errors they had for a while clean
escaped. “Be therefore always upon your guard, maintain a godly
jealousy of yourselves, search the scriptures, pray for the Spirit to
instruct and establish you in the truth, walk humbly with God, and
watch against every thing that may provoke him to give you up to a
reprobate mind, that you may not be taken with the fair and specious
pretences of these false teachers, who promise liberty to all who will
hearken to them, not true Christian liberty for the service of God, but
a licentiousness in sin, to follow the devices and desires of their own
hearts.” To prevent these men’s gaining proselytes, he tells us that,
in the midst of all their talk of liberty, they themselves are the
vilest slaves, for they are the servants of corruption; their own lusts
have gotten a complete victory over them, and they are actually in
bondage to them, making provision for the flesh, to satisfy its
cravings, comply with its directions, and obey its commands. Their
minds and hearts are so far corrupted and depraved that they have
neither power nor will to refuse the task that is imposed on them. They
are conquered and captivated by their spiritual enemies, and yield
their members servants of unrighteousness: and what a shame it is to be
overcome and commanded by those who are themselves the servants of
corruption, and slaves to their own lusts! This consideration
should prevent our being led away by these seducers; and to this he
adds another
(v. 20):
it is not only a shame and disgrace to be seduced by those who are
themselves the slaves of sin, and led captive by the devil at his
pleasure, but it is a real detriment to those who have clean escaped
from those who live in error, for hereby their latter end is made worse
than their beginning. Here we see, First, It is an advantage to
escape the pollutions of the world, to be kept from gross and
scandalous sins, though men are not thoroughly converted and savingly
changed; for hereby we are kept from grieving those who are truly
serious and emboldening those who are openly profane; whereas, if we
run with others to the same excess of riot and abandon ourselves to the
sins of the age, we afflict and dishearten those who endeavour to walk
as becomes the gospel, and strengthen the hands of those who are
already engaged in open rebellion against the Most High, as well as
alienate ourselves more from God, and harden our hearts against him.
Secondly, Some men are, for a time, kept from the pollutions
of the world, by the knowledge of Christ, who are not savingly
renewed in the spirit of their mind. A religious education has
restrained many whom the grace of God has not renewed: if we receive
the light of the truth, and have a notional knowledge of Christ in our
heads, it may be of some present service to us; but we must receive the
love of the truth, and hide God’s word in our heart, or it will not
sanctify and save us. Thirdly, Those who have, for a time,
escaped the pollutions of the world, are at first ensnared and
entangled by false teachers, who first perplex men with some plausible
and specious objections against the truths of the gospel; and the more
ignorant and unstable are hereby made to stagger, and brought to
question the truth of doctrines they have received, because they cannot
solve all the difficulties, nor answer all the objections, that are
urged by these seducers. Fourthly, When men are once entangled,
they are easily overcome; therefore should Christians keep close to the
word of God, and watch against those who seek to perplex and bewilder
them, and that because, if men who have once escaped are again
entangled, the latter end is worse with them than the
beginning.
VI. The apostle, in the
last two verses of the chapter,
sets himself to prove that a state of apostasy is worse
than a state of ignorance; for it is a condemning of the way of
righteousness, after they have had some knowledge of it, and
expressed some liking to it; it carries in it a declaring that they
have found some iniquity in the way of righteousness and some falsehood
in the word of truth. Now to bring up such an evil report upon the good
way of God, and such a false charge against the way of truth, must
necessarily expose to the heaviest condemnation; the misery of such
deserters of Christ and his gospel is more unavoidable and more
intolerable than that of other offenders; for,
1. God is more highly provoked by those who by their conduct despise
the gospel, as well as disobey the law, and who reproach and pour
contempt upon God and his grace.
2. The devil more narrowly watches and more closely confines those whom
he has recovered, after they had once gone off from him and professed
to be the followers of the Lord Jesus Christ
they are kept under a stronger guard, and no wonder it should be so
when they have licked up their own vomit again, returning to the same
errors and impieties that they had once cast off and seemed to detest
and loathe, and wallowing in that filthiness from which they appeared
once to be really cleansed. Well, if the scripture gives such an
account of Christianity on the one hand, and of sin on the other, as we
have here in
we certainly ought highly to approve of the former and persevere
therein, because it is a way of righteousness, and a holy commandment,
and to loathe and keep at the greatest distance from the latter because
it is set forth as most offensive and abominable.
|
[Previous] [Next] |
Matthew Henry |
|
Back to Bibles Net . Com – Online Christian Library Matthew Henry’s Complete Commentary – Free Download |
Copyright 2008. Bibles Net. Com. All Rights Reserved.