Exposition on 2 Peter 1, Exposition · Verse 17
He receiued from God the Father, honour and glory. In this ſeuenteenth verſe, and in the next verſe following, the Apoſtle declareth that he was an eare-witneſſe of Chriſt his Maieſtie and greatneſſe; as hauing beene with him in the holy mountaine, when he receiued honour and glory from God the Father, &c. Three points are here to be obſerued. Firſt, the honor that was done to Chriſt; He receiued honor. Secondly, the meanes of that honour, it was by a voice from heauen. Thirdly, the witneſſes of it; And this voice which came from heauen we heard, that is, I Peter, and Iames and Iohn.
He receiued from God the Father. Doth not this derogate from the glory of Chriſt, being very God, in that it is ſaid, that he receiued honour and glory from God the Father? For what neceſſitie had he to receiue honor and glory from another, which was very God himſelfe? Doctrine.The truth is, Chriſt, as God, receiued nothing from God the Father, but his ſubſiſtence or perſonalitie; but as he was man, ſo he receiued all things from the Father. And this he confeſſed himſelfe in diuers places as in Mat. 11.27. All things are deliuered to me of my Father; and in Math. 28.18. All power is giuen vntounto me in heauen and in earth: As the Father hath life in himſelfe, ſo he hath giuen to the Sonne to hauehave life in himſelfe, Iohn 5.36.
Yea, whatſoeuer Chriſt had, he had it from the Father, as he was man: He had his humane nature from him; A bodie haſt thou made me, Hebr. 10.5. He had his preſeruation from him: I was caſt vponupon thee from the wombe, thou haſt bene my God from my mothers bellie, Pſal. 22.10. He had his power to worke miracles from him: If I caſt out diuels with the Spirit of God, Math. 12 28. From him he had his great authoritie: The Father iudgeth no man; he hath committed all iudgement to the Sonne, Iohn 5.22. Yea, from him he had his Kingdome or glorification: I bequeathe vntounto you a kingdome, as my Father hath bequeathed vntounto me, Luke 22 29. From him he had his honour and glorie, as in this Text.
Vſe 1.Let this teach vsus to admire Chriſts humilitie, and to bleſſe him for his ſingular louelove to mankinde, who willing (for our good) was content to put himſelfe into ſuch an eſtate, as wherein he was rather to receiue then to giuegive; to pray, to entreate, to be beholden, and the like. This was Chriſts portion in his humbled eſtate, rather then to command. The time was when Chriſt thought it no robberie, to be equall with God, Phil. 2. but now he muſt be inferiour, in reſpect of ſuffering death, to the Angels, Heb. 2.9. The time was when our Sauiour ſaid, It is a more bleſſed thing to giuegive then to receiue, Acts 20 35. but now he muſt be content himſelfe to receiue, though it were neuer ſo contrary to his owne royal diſpoſition: O the admirable louelove of a Sauiour!
Vſe 2.Let it teach vsus in like manner to be content and patient, if for Chriſt we ſhall at any time be brought to a meane eſtate. Thou haſt in former times beene able to relieue others, and art now come to ſtand in need of reliefe thy ſelfe: thou haſt in former times made others beholden to thee for thy gifts, but now for Chriſt thou art become a receiuer. Be not amazed at this change, but rather remember, that Chriſt himſelfe, who before was able to giuegive honour and glorie, is here ſaid to receiue it; he that before was a giuer, muſt now be a receiuer.
He receiued honour. Hence we may ſee the truth of that in 1. Sam. 2.30. Doctrine.Them that honour me, I will honour. Chriſt did greatly honour the Father, and the Father gaue both honour and glory vntounto Chriſt, as appeareth in this Text. The like may be ſaid of the holy Prophets and Apoſtles: They ſought not themſelues, but Gods glorie, and the Lord hath made them famous to the end of the world. The like may be ſaid of the good Kings of Iuda; they ſought Gods glorie, and God hath made them glorious by their hiſtories in the Bible. The like may be ſaid of Abraham, Iſaac, and Iacob; and innumerable other Saints: they glorified God, and God hath made their memoriall bleſſed.
Reaſon.Now what is the reaſon that God will giuegive honour and glory vntounto ſuch as ſeeke to glorifie him? Surely, firſt becauſe he hath promiſed to honour ſuch, and his promiſe cannot faile. Secondly, to ſhew that it is no vaine practiſe for any to ſeeke to glorifie God. Thirdly, it is to encourage all men to affect Gods glorie.
Vſe.This ſhewes, that it is in vaine for ill diſpoſed perſons to goe about to defame Gods children. God will caſt honour vponupon his ſeruants, in deſpite of Satan himſelfe.
Secondly, let vsus learne here what is the direct way to honour and reputation, and that is, to ſet our ſelues ſincerely to ſeeke Gods glorie. Let vsus honour God, and let him alone to honour vsus.
Thirdly, let vsus hence be moued to be thankefull to God; firſt, for that he gaue ſuch honour and glorie to Chriſt our head; and ſecondly, for that he offereth alſo to honour vsus the members, if according to the example of our head, we ſhall ſincerely affect his glorie.
Fourthly, let this teach vsus, not to feare the reproaches of the wicked, or their ſlanders. God is able to put more honour vponupon vsus, if we ſeeke his glorie, then all the world is able to put diſgrace.
Honour and glorie. This is meant of that honour and glorie, which Chriſt receiued at his transfiguration, as appeareth by the words immediatly following in the Text. He receiued from God the Father, honour and glorie, when the voice came from the excellent glorie.
Now if any ſhal demand, what honor or glory Chriſt receiued at his transfiguration: I anſwer, He receiued great honour at that time; firſt, becauſe God the father ſpake by an audible voice from heauen, and acknowledged him to be his beloued Sonne, Matth. 17.5. Secondly, becauſe the Church was commanded to heare him, Marke 9.7. Thirdly, becauſe God ſent two men, Moſes and Elias from the dead, and that in their glorie, to ſpeake with him of his deceaſſe, which he ſhould accompliſh at Hieruſalem, Luke 9.31. All theſe things were matter of great honour.
Secondly, Chriſt receiued glorie, as well as honour, at his transfiguration. For firſt the faſhion of his countenance was changed, Lu. 9.29. Yea his face did ſhine as the Sunne, Math. 17.2. which was matter of great glorie. Againe, his raiment was white and gliſtering, Luke 9.29. White as the ſnow, ſo as no Fuller could white them, Marke 9.3. Yea white as the light, Matth. 17.2. Thirdly, a bright cloud ouerſhadowed Chriſt and Moſes and Elias whileſt they talked together, as a rich Canope, Math. 17.5. which did adde to the glory. And laſtly, all this was but to ſhadow out that admirable glorie, wherein Chriſt ſhall appeare when he ſhall come in his kingdome at the laſt day, Matth. 16.28. Thus we ſee the truth of the Apoſtles doctrine, to wit, That Chriſt receiued both honor and glory, when ſuch a voice came from the excellent glorie, that is, at his transfiguration vponupon the mount.
Such a voice. If any ſhall demand what kind of voice it was; I anſwer, for the clearing of the Apoſtles meaning, firſt, that it was an heauenly voice: it came not out of the earth, but out of the cloude, Mat. 17.5. Secondly, that it was a diuine voice; for it came not from anie creature, but from the excellent glorie, as in this Text.
Came to him. Why is this voyce ſaid to come to Chriſt, conſidering that it might ſeeme rather to be ſpoken to the Apoſtles, heare him? &c. It is ſaid to be ſpoken of Chriſt, not becauſe he alone heard it; for Peter, Iames and Iohn heard the voice when it came from heauen, as being with him in the holy mount: but rather, becauſe this voice did principally concerne Chriſt himſelfe, as namely to teſtifie, that he was the Sonne of God, and that he was beloued of God, and that in him God was well pleaſed; yea it was ſent eſpecially to honour Chriſt, and to comfort him.
When ſuch a voice came. Whence obſerue, that Doctrine.God hath his time and ſeaſon to put honour vponupon his children, though for a time he ſuffer them to be debaſed and ſcorned; We ſee it in this example. Chriſt was firſt many wayes debaſed, both by his incarnation, and by many perſecutions; but whē the voice came from heauen at his transfiguration, then he receiued honor. Thus it was alſo with Ioſeph; he was firſt ſold by his brethren, Gen. 38.28. then accuſed falſly by his Miſtriſſe, Gen. 39.17. then caſt into priſon by his Maiſter, Ge. 39.20. and there kept till the iron entred into his ſoule, Pſal. 105.18. But afterwards in due ſeaſon, he was highly exalted, and made the ſecond man in the kingdome: Pſal. 105.20. But this was in the time when his word came, that is, at Gods time appointed, Pſal. 105.19.
Reaſon.And God doth giuegive to his children honour in due time; firſt, for the fulfilling of his promiſe; for he hath promiſed, that though they be for a time amongſt the pors, yet they ſhall be as the Wings of a Doue, Pſal. 68. and Gods promiſe cannot faile.
Secondly, the Lord is carefull, that his children ſhould not put forth their hands to wickedneſſe, Pſalme 125.3. and therefore will not ſuffer the rod of the wicked to reſt vponupon the backe of the righteous.
Thirdly, the Lord will not hauehave the ſpirits of his children to faile before him, and therefore he will not contend for euer, Eſay 57.16.
Vſe.This may be a terrour to the wicked, which labour to diſhonour the godly. Let them know, God hath a time to honour his children, maugre the malice of Satan, and all his inſtruments.
Vſe 2.Secondly, let all Gods children be of good comfort, though they ſuffer reproach for a time, God hath a time wherein to giuegive them honour.
Such a voice. Whence note further, that Doctrine.Rather then Gods children ſhall want honour, God will giuegive them honour by extraordinary meanes. This is manifeſt, not onelyonly out of the Text, wherein we ſee God ſent an extraordinarie voice to honour Chriſt, but alſo out of Luke 19.40: If theſe ſhould hold their peace, the ſtones would crie. Wherein is meant, that if people and children had not cried Hoſanna in honour of Chriſt, the very ſtones ſhould hauehave cried it, rather then Chriſt ſhould hauehave loſt his honour.
Obiection.Yea but ſome may poſſibly ſay, We are not at theſe dayes to expect extraordinarie workes.
We are not indeed to expect miraculous workes, but where ordinarie meanes faile, we may ſafely expect extraordinarie. Hath not God dealt extraordinarily in mercy with this Land, in deliuering of it from the Spaniſh Inuaſion, in the yeare one thouſand fiue hundred eightie and eight; and from the Papiſts Gunpowderplot afterwards? Yes verily.
Vſe.Let this therefore teach vsus, neuer to caſt away our confidence; God is able to worke by meanes or without meanes: yea, where ordinarie meanes faileth, he is able to raiſe vp extraordinarie.
From the excellent glorie. Whence obſerue, that Doctrine.God dwelleth in the midſt of excellent glorie, yea of ſuch glorie as becometh his greatneſſe. All this the words in the Originall do imply; and for further proofe I referre you to that in 1. Tim. 6.16. where it is ſaid, that God dwelleth in that light which no man can approach vntounto: where by light we are to vnderſtand glory, as by glorie we are to vnderſtand light, in 1 Corin. 15.41. One ſtarre differeth from another in glory, that is, in degrees of light.
But what glory is it which is anſwerable to Gods greatneſſe wherein he dwelleth? It is not meant ſingly of the glory of the third heauen. For no created glorie can poſſibly be anſwerable to an vncreated maieſty: but it is meant of that glory which is in God himſelfe, and which is eſſentiall vntounto him, as appeareth by that in Exodus 33.18. where Moſes requeſteth to ſee Gods glorie, which is not meant of any circumiacent or aduentitious glorie which is without God, but of that glorie which is in God himſelfe, as appeareth by the anſwer; Thou canſt not ſee my face, Exodus 33.20. terming that in the twentieth verſe, Gods face, which Moſes termed in the eighteenth verſe, Gods glory, expounding the former by the later.
Vſe.The conſideration hereof ſhould teach vsus to reuerence God in our hearts, ſeeing he dwelleth in ſuch admirable glorie. Whoſe glorie ſhould we admire, but his glorie? whoſe greatneſſe, but his greatneſſe?
Secondly, let it moue vsus to deſire faith and illumination, that with open face as in a cleare glaſſe we may behold the glorie of the Lord, 2. Cor. 3.18. Yea, let vsus deſire that the Lord may ariſe vponupon vsus, and his glory may be ſeene vponupon vsus, Eſay 60.3.
Thirdly, it may teach vsus to deſire to be with God in heauen; for when we are diſſolued, we ſhall ſee Gods face and his glorie, as the Angells are ſaid to doe, Mat. 18.10.
This is my Sonne. Doctrine.Chriſt is the Sonne of God by a twofold generation. Firſt, by his eternal generation, as he is the ſecond perſon in the bleſſed Trinitie, which generation who is able to declare? as the Prophet ſaith, Eſay 53.8. Secondly, by a temporall generation, as he is man. For the power of the Higheſt ouerſhadowed the bleſſed virgine: therefore that holy thing which was borne of her, was called the Sonne of God, Lu. 1.35. None were the ſonnes of God thus, but Chriſt alone. Elect men are ſonnes of God, but this is by adoption, and not by nature. Chriſt is the onelyonly begotten of the Father, Iohn 4.11.
Vſe.Let this teach vsus to take notice, that Chriſt is very God; for as a man begets a man like vntounto his owne kind, ſo God in like manner muſt needs beget a God; for elſe we ſhould make God more impotent then man, yea then any other creature; for eueryevery like begets his like.
Secondly, let it teach vsus to admire Gods Philanthropie or louelove to man, in that he vouchſafed to giuegive his Sonne, his beloued Sonne, his onelyonly begotten Sonne, to the death; yea, to the execrable death of the croſſe, and that for his enemies. O vnſpeakeable louelove! O admirable mercy!
Thirdly, let it encourage vsus to pray vntounto the Father in the name of Chriſt: What will God deny vsus if we preferre our petitions in his Sonnes name? Surely nothing. Whatſoeuer ye ſhall aske the Father in my name, he wil giuegive it you: ſo ſaith our bleſſed Sauiour himſelfe, Iohn 16.23.
That beloued one. Whence we may note, that Doctrine.Christ is beloued of God after an eſpeciall manner. He is that beloued one. God loueth the world, and he loueth all his workes, as they are his workes: he loueth the elect Angels, and he loueth his elect amongſt men. But he loueth Chriſt aboue all, and that for iuſt cauſe. Chriſt is beſt worthy to be beloued: firſt, becauſe of his excellency; he is the brightneſſe of Gods glorie, and the expreſſe image of his perſon, Hebr. 1.3.
Secondly, he is moſt innocent, he neuer ttanſgreſſed the will of his Father at any time; he finiſhed the worke which was giuen him to do, Iohn 17.4.
Thirdly, he layd downe his life, that he might take it vp againe, therefore the Father loued him, Iohn chap. 10. verſe 17.
Many other reaſons might be alledged, to proue that Chriſt is chiefly beloued of the Father, but we will not inſiſt vponupon them. Wee will rather anſwer to the obiections which may be made to the contrary.
Some may obiect poſſibly that in Iohn 17.23. where it is ſaid, that God hath loued his people with the ſame louelove, wherewith he hath loued Chriſt himſelfe. I anſwere, It is meant of the ſame kinde of louelove, but not of the ſame degree.
Againe, if any ſhall obiect further, that God gaue his Sonne Chriſt for the redemption of the elect world, and therefore that hee loued the elect world better then Chriſt: I anſwere, It followeth not: For, God did not ſo giuegive his Sonne, as vtterly to part with him; he gaue him indeede to ſuffer death, but he gaue him not abſolutely away.
Thirdly, if any ſhall obiect, that the Father did not ſo tenderly louelove Chriſt as this text may ſeeme to imply, becauſe he ſuffered him to liue ſo poore in the world, ſo deſpiſedly; becauſe he ſuffered him to be ſo wronged, to die ſuch a death, yea becauſe he ſtood not by him in his afflictions, but forſooke him: I anſwere, We muſt not iudge of the louelove of God, or of his hatred by theſe outward things. The Sunne doth not alwaies ſhine to vsus, but it alwaies ſhines in the firmament. So the louelove of God doth not alwaies appeare, but it is alwaies feruent in him.
Vſe.Let this teach vsus the more to admire Gods louelove towards vsus, in that he would giuegive his Sonne whom he loued ſo deerely, for our redemption; yea, it muſt teach vsus to be content to part with whatſoeuer we louelove beſt for Gods cauſe.
Secondly, let it be matter of comfort to the children of God: For, certainly if God hath not ſpared his Sonne whom he loued ſo deerely, but hath giuen him to death for vsus all, how ſhall he not, with him, giuegive vsus all things alſo? As the Apoſtle ſpeakes, Rom. 8.32.
Doctrine.In whom I am well pleaſed. Theſe words imply or denote vntounto vsus two points. Firſt, that God the Father is, and euer was, well pleaſed with Chriſt, and ſecondly, in him, well pleaſed with the Church. For the firſt point, viz. that God the Father is, and euer was well pleaſed with Chriſt himſelfe, it is euident. Firſt, becauſe he is the Sonne of his louelove, and can any one hate his ſonne whom he loueth? Secondly, becauſe he neuer tranſgreſſed the will of his Father at any time; and what father is there, but he muſt needes be well pleaſed with ſuch a Sonne? Thirdly, it is manifeſt that Chriſt was highly in the Fathers fauour at all times, in that the Father did ſo mightily preſerue him in his infancy, in that he aſſiſted him to doe ſo great workes, in that he heard him at all times, Iohn. 11.42. and in that he graced him by an audible voice from heauen: This is my beloued Sonne in whom I am well pleaſed.
Obiection.But here ſome may poſſibly obiect; Did not Gods wrath ſmoake againſt Chriſt for our ſinnes? Did not Chriſt treade the wine-preſſe of the Fathers wrath? Yea did he not cry my God my God why haſt thou forſaken me, vponupon the croſſe? And if ſo, how then is it true that Chriſt was alwaies in fauour with God?
Anſw.I anſwere: Chriſt endured indeede the wrath of God for ſinne; namely for the ſinnes of the Church; and thus Gods wrath did ſmoake againſt him, and did not ſpare him: but the lord was able to diſtinguiſh betwixt Chriſts perſon and our ſinnes, and to expreſſe his wrath againſt ſinne, but yet to be well pleaſed with his Sonne.
Vſe.Let this teach vsus not to iudge of the fauour or hatred of God, meerely by outward ſence. God was well pleaſed with Chriſt, when Chriſt in the meane time endured perſecution and pouerty, a ſhamefull death; yea, the pangs of hell in his ſoule, in the Garden, and vponupon the croſſe. God hid his countenance from Chriſt, in his greateſt extreamitie, and yet Chriſt was in great fauour with him. And ſo I ſay to poore deiected Chriſtians, though they may be in great extremitie for a time, as though God had vtterly forſaken them, yet let them not deſpaire: they may be in baſe eſtate for the preſent, and yet be highly fauoured of God, with the virgin Mary, Luke 1.48.28. They may, poſſibly, cry out with Chriſt, my God my God, why haſt thou forſaken me; and yet indeede be in great fauour with God, as we ſee in this text.
But to come to the ſecond point. As God was alwaies well pleaſed with his Sonne; ſo, in him, he is well pleaſed with his Church: And the ſame point is alſo implyed in theſe words; In whom I am well pleaſed. For the proofe of the point, I referre the reader to that in Epheſ. 2.16; where it is ſaid, that Chriſt hath reconciled both Iewes and Gentiles to God, in one body, by the croſſe. And to that in Coll. 1.20. where it is ſaid of Chriſt, that hee made peace through the blood of his croſſe, and reconciled all things in heauen and earth.
Obiection.If any ſhall obiect that in Pſal. 106.40. that Gods wrath was kindled againſt his people, in ſo much that he abhorred his owne inheritance, and therefore that God is not fully reconciled to his Church, or throughly well pleaſed with it.
Anſwer.I anſwere. God indeede is neuer well pleaſed with ſinne, but he will viſite our tranſgreſſions with a rod. He is not ſo mercifull but he will ſtill appeare to be iuſt. But let vsus aſſure our ſelues of this, that though the Lord be diſpleaſed at our infirmities; yet vponupon our Repentance and Faith in Chriſt, he is graciouſly well pleaſed with our perſons.
Vſe.Let this teach vsus to be thankefull for the inualuable gift of Chriſt, our excellent peace-maker; had it not beene for him, the wrath of God had remained vponupon vsus, for euer and euer.
Secondly, Let it be matter of comfort to all them which mourne in Zion. It may be thou feeleſt nothing but wrath; but be of good comfort, if thou beeſt a new creature, all thy ſinnes are waſhed away in the blood of Chriſt, and thou art fully reconciled to God, and God is well pleaſed with thee.
Thirdly, let this teach vsus to labour to get Faith, whereby we may apply this reconciliation, wrought by Chriſt, vntounto our ſelues, that we may be aſſured in our owne conſciences, that God is well pleaſed with vsus. I marueile how any can eate, or drinke, or lie downe in their beds with any peace, without this aſſurance.
In whom I am well pleaſed. Before we paſſe from this verſe, it ſhall not be altogether impertinent to cleare one ſcruple which may ariſe, viz. why the Apoſtle doth not relate the whole ſpeech which came from heauen, but doth cut it off, as it were, in the middeſt; for the ſpeech compleately related is this: This is my beloued Sonne in whom I am well pleaſed, heare ye him, Mat. 17.5. now why doth the Apoſtle leaue out this clauſe, Heare ye him? Which may ſeeme to be as neceſſary as the former part of the ſpeech; for, is it not as neceſſary that we ſhould heare Chriſt as our great Prophet, as know him to be the beloued Sonne of God; or Know that God is well pleaſed with him? Surely yes.
I anſwere: The Apoſtle doth leaue out this clauſe, Heare ye him, for diuers reaſons.
Firſt, becauſe the former part of the ſpeech doth imply the latter as a neceſſary conſequence, though it be not expreſſed. For if Chriſt be the beloued Sonne of God, then certainly, we ought to heare him; according to that in Math. 21.37. They will reuerence my Sonne, that is, they will ſurely heare him, and giuegive entertainment vntounto him.
Secondly, the Apoſtle may leaue out this ſpeech, Heare ye him, becauſe he knew it was ſufficiently expreſſed in other places of Scripture, as in Mat. 17.5. Mark. 9.7. Luke 9.35.
But the point hence to be gathered is this, namely that Doctrine.The Scriptures hauehave a neceſſary dependence one vponupon another, and one place expounds another.
This is manifeſt out of the Text, for theſe words Heare ye him, being wanting in the Text, are ſupplied out of the Euangeliſts, namely, out of the forenamed places, Mat. 17.5. Mar. 9.7. Luke. 9.35.
The like we reade in Math. 26.51. where the name of him which drew his ſword and ſmote the ſeruant of the high Prieſt, and cut off his eare, is not expreſſed, no nor yet the name of him which was ſmitten. But that which is wanting in Matthew, is ſupplied in Iohn 18.10. where both the name of the ſmiter is expreſſed Symon Peter, and the name of the perſon ſmitten, to wit, Malchus.
In like manner, whereas it is ſaid more obſcurely that the diſciples had indignation, ſaying, To what purpoſe is this waſte, as though many diſciples had murmured againſt the powring of the ſweete ointment vponupon the head of Chriſt, Math. 26.8. The ſame is made more manifeſt, Iohn 12.4. where it is ſaid that one of the Diſciples ſaid, to wit, Iudas Iſcariot, Symons ſonne; Why was not this ointment ſold, &c.
Laſtly, whereas it is more obſcurely ſaid Math. 27.44. that the theeues which were crucified with Chriſt, did vpbraid him, as though both the malefactors had railed vponupon Chriſt: The ſame is made more manifeſt in Luke 23.34. where it is ſaid, that one of the malefactors which were hanged rayled on him.
Queſt.Here it may be demanded, wherefore the Spirit of God doth not fully expreſſe himſelfe in eueryevery Text, but leaues ſome thing vncleared in this or that place, by ſome other text elſe-where in Scripture to be cleared and expounded?
Anſw.Firſt, in honour of the worde it ſelfe, that it might not be deſpiſed for the plaineneſſe.
Secondly, in the ſingular wiſedome of God, who will by this meanes giuegive occaſion to his children to ſearch the Scriptures, and to acquaint themſelues with the whole word of God.