2
Peter 1English Standard Version Anglicised (ESVUK)
Greeting
1
Simeon[a] Peter, a servant[b] and apostle of Jesus Christ,
To those who
have obtained a faith of equal standing with ours by the righteousness of our
God and Saviour Jesus Christ:
2
May grace and peace be multiplied to you in the knowledge of God and of Jesus
our Lord.
Make
Your Calling and Election Sure
3
His divine power has granted to us all things that pertain to life and
godliness, through the knowledge of him who called us to[c] his own glory and
excellence,[d] 4 by which he has granted to us his precious and very great
promises, so that through them you may become partakers of the divine nature,
having escaped from the corruption that is in the world because of sinful
desire. 5 For this very reason, make every effort to supplement your faith with
virtue,[e] and virtue with knowledge, 6 and knowledge with self-control, and
self-control with steadfastness, and steadfastness with godliness, 7 and
godliness with brotherly affection, and brotherly affection with love. 8 For if
these qualities[f] are yours and are increasing, they keep you from being
ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For
whoever lacks these qualities is so short-sighted that he is blind, having
forgotten that he was cleansed from his former sins. 10 Therefore, brothers,[g]
be all the more diligent to make your calling and election sure, for if you
practise these qualities you will never fall. 11 For in this way there will be
richly provided for you an entrance into the eternal kingdom of our Lord and
Saviour Jesus Christ.
12
Therefore I intend always to remind you of these qualities, though you know
them and are established in the truth that you have. 13 I think it right, as
long as I am in this body,[h] to stir you up by way of reminder, 14 since I
know that the putting off of my body will be soon, as our Lord Jesus Christ
made clear to me. 15 And I will make every effort so that after my departure
you may be able at any time to recall these things.
Christ's
Glory and the Prophetic Word
16
For we did not follow cleverly devised myths when we made known to you the
power and coming of our Lord Jesus Christ, but we were eyewitnesses of his
majesty. 17 For when he received honour and glory from God the Father, and the
voice was borne to him by the Majestic Glory, “This is my beloved Son,[i] with
whom I am well pleased”, 18 we ourselves heard this very voice borne from
heaven, for we were with him on the holy mountain. 19 And we have something
more sure, the prophetic word, to which you will do well to pay attention as to
a lamp shining in a dark place, until the day dawns and the morning star rises
in your hearts, 20 knowing this first of all, that no prophecy of Scripture
comes from someone's own interpretation. 21 For no prophecy was ever produced
by the will of man, but men spoke from God as they were carried along by the
Holy Spirit.
Matthew
Henry's Commentary
Verses
1-4
The
apostle Peter, being moved by the Holy Ghost to write once more to those who
from among the Jews were turned to faith in Christ, begins this second epistle
with an introduction, wherein the same persons are described and the same
blessings are desired that are in the preface to his former letter; but there
are some additions or alterations which ought to be taken notice of, in all the
three parts of the introduction.
I.
We have here a description of the person who wrote the epistle, by the name of
Simon, as well as Peter, and by the title of servant, as well as that of
apostle. Peter, being in both epistles, seems to be the name most frequently
used, and with which he may be thought to be best pleased, it being given him
by our Lord, upon his confessing Jesus to be Christ the Son of the living God,
and the very name signifying and sealing that truth to be the fundamental
article, the rock on which all must build; but the name Simon, though omitted
in the former epistle, is mentioned in this, lest the total omission of that
name, which was given him when he was circumcised, should make the Jewish
believers, who were all zealous of the law, to become jealous of the apostle,
as if he disclaimed and despised circumcision. He here styles himself a servant
(as well as an apostle) of Jesus Christ; in this he may be allowed to glory, as
David does, Ps. 116:16. The service of Christ is the way to the highest honour,
John 12:26. Christ himself is King of kings, and Lord of lords; and he makes
all his servants kings and priests unto God, Rev. 1:6. How great an honour is
it to be the servants of this Master! This is what we cannot, without sin, be
ashamed of. To triumph in being Christ’s servant is very proper for those who
are engaging others to enter into or abide in the service of Christ.
II.
We have an account of the people to whom the epistle is written. They are
described in the former epistle as elect according to the foreknowledge of God
the Father, and here as having obtained precious faith in our Lord Jesus
Christ; for the faith here mentioned is vastly different from the false faith
of the heretic, and the feigned faith of the hypocrite, and the fruitless faith
of the formal professor, how orthodox so ever he is. It is the faith of God’s
elect (Titus 1:1), wrought by the Spirit of God in effectual calling. Observe,
1. True saving faith is a precious grace, and that not only as it is very
uncommon, very scarce, even in the visible church, a very small number of true
believers among a great multitude of visible professors (Matt. 22:14), but true
faith is very excellent and of very great use and advantage to those who have
it. The just lives by faith, a truly divine spiritual life; faith procures all
the necessary supports and comforts of this excellent life; faith goes to
Christ, and buys the wine and milk (Isa. 55:1) which are the proper nourishment
of the new creature; faith buys and brings home the tried gold, the heavenly
treasure that enriches; faith takes and puts on the white raiment, the royal
robes that clothe and adorn, Rev. 3:18. Observe, 2. Faith is alike precious in the
private Christian and in the apostle; it produces the same precious effects in
the one and in the other. Faith unites the weak believer to Christ as really as
it does the strong one, and purifies the heart of one as truly as of another;
and every sincere believer is by his faith justified in the sight of God, and
that from all sins, Acts 13:39. Faith, in whomsoever it exists, takes hold of
the same precious Saviour, and applies the same precious promises. 3. This
precious faith is obtained of God. Faith is the gift of God, wrought by the
Spirit, who raised up Jesus Christ from the dead. 4. The preciousness of faith,
as well as our obtaining it, is through the righteousness of Christ. The
satisfactory meritorious righteousness and obedience of Christ gives faith all
its value and preciousness: and the righteousness of such a person cannot but
be of infinite value to those who by faith receive it. For, (1.) This Jesus
Christ is God, yea, our God, as it is in the original. He is truly God, an
infinite Being, who has wrought out this righteousness, and therefore it must
be of infinite value. (2.) He is the Saviour of those that believe, and as such
he yielded this meritorious obedience; and therefore it is of such great
benefit and advantage to them, because, as surety and Saviour, he wrought out
this righteousness in their stead.
III.
We have the apostolical benediction, wherein he wishes for the multiplication
and increase of the divine favour to them, and the advancement and growth of
the work of grace in them, and that peace with God and in their own consciences
(which cannot be without grace) may abound in them. This is the very same
benediction that is in the former epistle; but here he adds,
1.
An account of the way and means whereby grace and peace are multiplied—it is
through the knowledge of God and Jesus Christ; this acknowledging or believing
in the only living and true God, and Jesus Christ whom he has sent, is the
great improvement of spiritual life, or it could not be the way to life
eternal, John 17:3.
2.
The ground of the apostle’s faith in asking, and of the Christian’s hope in
expecting, the increase of grace. What we have already received should
encourage us to ask for more; he who has begun the work of grace will perfect
it. Observe, (1.) The fountain of all spiritual blessings is the divine power
of Jesus Christ, who could not discharge all the office of Mediator, unless he
was God as well as man. (2.) All things that have any relation to, and
influence upon, the true spiritual life, the life and power of godliness, are
from Jesus Christ; in him all fullness dwells, and it is from him that we
receive, and grace for grace (John 1:16), even all that is necessary for the
preserving, improving, and perfecting of grace and peace, which, according to
some expositors, are called here in 2 Pet. 1:3 godliness and life. (3.)
Knowledge of God, and faith in him, are the channel whereby all spiritual
supports and comforts are conveyed to us; but then we must own and acknowledge
God as the author of our effectual calling, for so he is here described: Him
that hath called us to glory and virtue. Observe here, The design of God in
calling or converting men is to bring them to glory and virtue, that is, peace
and grace, as some understand it; but many prefer the marginal rendering, by
glory and virtue; and so we have effectual calling set forth as the work of the
glory and virtue, or the glorious power, of God, which is described Eph. 1:19.
It is the glory of God’s power to convert sinners; this is the power and glory
of God which are seen and experienced in his sanctuary (Ps. 63:2); this power
or virtue is to be extolled by all that are called out of darkness into
marvellous light, 1 Pet. 2:9. (4.) In the 2 Pet. 1:4 the apostle goes on to
encourage their faith and hope in looking for an increase of grace and peace,
because the same glory and virtue are employed and evidenced in giving the
promises of the gospel that are exercised in our effectual calling. Observe,
[1.] The good things which the promises make over are exceedingly great. Pardon
of sin is one of the blessings here intended; how great this is all who know
any thing of the power of God’s anger will readily confess, and this is one of
those promised favours in bestowing whereof the power of the Lord is great,
Num. 14:17. To pardon sins that are numerous and heinous (every one of which
deserves God’s wrath and curse, and that for ever) is a wonderful thing, and is
so called, Ps. 119:18. [2.] The promised blessings of the gospel are very
precious; as the great promise of the Old Testament was the Seed of the woman,
the Messiah (Heb. 11:39), so the great promise of the New Testament is the Holy
Ghost (Luke 24:49), and how precious must the enlivening, enlightening,
sanctifying Spirit be! [3.] Those who receive the promises of the gospel
partake of the divine nature. They are renewed in the spirit of their mind,
after the image of God, in knowledge, righteousness, and holiness; their hearts
are set for God and his service; they have a divine temper and disposition of
soul; though the law is the ministration of death, and the letter killeth, yet
the gospel is the ministration of life, and the Spirit quickeneth those who are
naturally dead in trespasses and sins. [4.] Those in whom the Spirit works the
divine nature are freed from the bondage of corruption. Those who are, by the
Spirit of grace, renewed in the spirit of their mind, are translated into the
liberty of the children of God; for it is the world in which corruption reigns.
Those who are not of the Father, but of the world, are under the power of sin;
the world lies in wickedness, 1 John 5:19. And the dominion that sin has in the
men of the world is through lust; their desires are to it, and therefore it
rules over them. The dominion that sin has over us is according to the delight
we have in it.
Verses
5-11
In
these words the apostle comes to the chief thing intended in this epistle—to
excite and engage them to advance in grace and holiness, they having already
obtained precious faith, and been made partakers of the divine nature. This is
a very good beginning, but it is not to be rested in, as if we were already
perfect. The apostle had prayed that grace and peace might be multiplied to
them, and now he exhorts them to press forward for the obtaining of more grace.
We should, as we have opportunity, exhort those we pray for, and excite them to
the use of all proper means to obtain what we desire God to bestow upon them;
and those who will make any progress in religion must be very diligent and
industrious in their endeavours. Without giving all diligence, there is no
gaining any ground in the work of holiness; those who are slothful in the
business of religion will make nothing of it; we must strive if we will enter
in at the strait gate, Luke 13:24.
I.
Here we cannot but observe how the believer’s way is marked out step by step.
1. He must get virtue, by which some understand justice; and then the
knowledge, temperance, and patience that follow, being joined with it, the
apostle may be supposed to put them upon pressing after the four cardinal
virtues, or the four elements that go to the making up of every virtue or
virtuous action. But seeing it is a faithful saying, and constantly to be
asserted, that those who have faith be careful to maintain good works (Titus
3:8), by virtue here we may understand strength and courage, without which the
believer cannot stand up for good works, by abounding and excelling in them.
The righteous must be bold as a lion (Prov. 28:1); a cowardly Christian, who is
afraid to profess the doctrines or practise the duties of the gospel, must
expect that Christ will be ashamed of him another day. “Let not your hearts
fail you in the evil day, but show yourselves valiant in standing against all
opposition, and resisting every enemy, world, flesh, devil, yea, and death
too.” We have need of virtue while we live, and it will be of excellent use
when we come to die. 2. The believer must add knowledge to his virtue, prudence
to his courage; there is a knowledge of God’s name which must go before our
faith (Ps. 9:10), and we cannot approve of the good, and acceptable, and
perfect will of God, till we know it; but there are proper circumstances for
duty, which must be known and observed; we must use the appointed means, and
observe the accepted time. Christian prudence regards the persons we have to do
with and the place and company we are in. Every believer must labour after the
knowledge and wisdom that are profitable to direct, both as to the proper
method and order wherein all Christian duties are to be performed and as to the
way and manner of performing them. 3. We must add temperance to our knowledge.
We must be sober and moderate in our love to, and use of, the good things of
this life; and, if we have a right understanding and knowledge of outward
comforts, we shall see that their worth and usefulness are vastly inferior to
those of spiritual mercies. Bodily exercises and bodily privileges profit but
little, and therefore are to be esteemed and used accordingly; the gospel
teaches sobriety as well as honesty, Titus 2:12. We must be moderate in
desiring and using the good things of natural life, such as meat, drink,
clothes, sleep, recreations, and credit; an inordinate desire after these is
inconsistent with an earnest desire after God and Christ; and those who take
more of these than is due can render to neither God nor man what is due to
them. 4. Add to temperance patience, which must have its perfect work, or we
cannot be perfect and entire, wanting nothing (Jas. 1:4), for we are born to
trouble, and must through many tribulations enter into the kingdom of heaven;
and it is this tribulation (Rom. 5:3) which worketh patience, that is, requires
the exercise and occasions the increase of this grace, whereby we bear all
calamities and crosses with silence and submission, without murmuring against
God or complaining of him, but justifying him who lays all affliction upon us,
owning that our sufferings are less than our sins deserve, and believing they
are no more than we ourselves need. 5. To patience we must add godliness, and
this is the very thing which is produced by patience, for that works
experience, Rom. 5:4. When Christians bear afflictions patiently, they get an
experimental knowledge of the loving-kindness of their heavenly Father, which
he will not take from his children, even when he visits their iniquity with the
rod and their transgression with stripes (Ps. 89:32, 33), and hereby they are
brought to the child-like fear and reverential love wherein true godliness
consists: to this, 6. We must add brotherly-kindness, a tender affection to all
our fellow-christians, who are children of the same Father, servants of the
same Master, members of the same family, travellers to the same country, and
heirs of the same inheritance, and therefore are to be loved with a pure heart
fervently, with a love of complacency, as those who are peculiarly near and
dear to us, in whom we take particular delight, Ps. 16:3. 7. Charity, or a love
of good-will to all mankind, must be added to the love of delight which we have
for those who are the children of God. God has made of one blood all nations, and
all the children of men are partakers of the same human nature, are all capable
of the same mercies, and liable to the same afflictions, and therefore, though
upon a spiritual account Christians are distinguished and dignified above those
who are without Christ, yet are they to sympathize with others in their
calamities, and relieve their necessities, and promote their welfare both in
body and soul, as they have opportunity: thus must all believers in Christ
evidence that they are the children of God, who is good to all, but is
especially good to Israel.
II.
All the forementioned graces must be had, or we shall not be thoroughly
furnished for all good works—for the duties of the first and second table, for
active and passive obedience, and for those services wherein we are to imitate
God as well as for those wherein we only obey him—and therefore to engage us to
an industrious and unwearied pursuit of them, the apostle sets forth the
advantages that redound to all who successfully labour so as to get these
things to be and abound in them, 2 Pet. 1:8-11. These are proposed,
1.
More generally, 2 Pet. 1:8. The having these things make not barren (or
slothful) nor unfruitful, where, according to the style of the Holy Ghost, we
must understand a great deal more than is expressed; for when it is said
concerning Ahaz, the vilest and most provoking of all the kings of Judah, that
he did not right in the sight of the Lord (2 Kgs. 16:2), we are to understand
as much as if it had been said, He did what was most offensive and abominable,
as the following account of his life shows; so, when it is here said that the
being and abounding of all Christian graces in us will make us neither inactive
nor unfruitful, we are thereby to understand that it will make us very zealous
and lively, vigorous and active, in all practical Christianity, and eminently
fruitful in the works of righteousness. These will bring much glory to God, by
bringing forth much fruit among men, being fruitful in knowledge, or the
acknowledging of our Lord Jesus Christ, owning him to be their Lord, and
evidencing themselves to be his servants by their abounding in the work that he
has given them to do. This is the necessary consequence of adding one grace to
another; for, where all Christian graces are in the heart, they improve and
strengthen, encourage and cherish, one another; so they all thrive and grow (as
the apostle intimates in the beginning of 2 Pet. 1:8), and wherever grace
abounds there will be an abounding in good works. How desirable it is to be in
such a case the apostle evidences, 2 Pet. 1:9. There he sets forth how
miserable it is to be without those quickening fructifying graces; for he who
has not the forementioned graces, or, though he pretends or seems to have them,
does not exercise and improve them, is blind, that is, as to spiritual and
heavenly things, as the next words explain it: He cannot see far off. This
present evil world he can see, and dotes upon, but has no discerning at all of
the world to come, so as to be affected with the spiritual privileges and
heavenly blessings thereof. He who sees the excellences of Christianity must
needs be diligent in endeavours after all those graces that are absolutely
necessary for obtaining glory, honour, and immortality; but, where these graces
are not obtained nor endeavoured after, men are not able to look forward to the
things that are but a very little way off in reality, though in appearance, or
in their apprehension, they are at a great distance, because they put them far
away from them; and how wretched is their condition who are thus blind as to
the awfully great things of the other world, who cannot see any thing of the
reality and certainty, the greatness and nearness, of the glorious rewards God
will bestow on the righteous, and the dreadful punishment he will inflict on
the ungodly! But this is not all the misery of those who do not add to their
faith virtue, knowledge, etc. They are as unable to look backward as forward,
their memories are slippery and unable to retain what is past, as their sight
is short and unable to discern what is future; they forget that they have been
baptized, and had the means, and been laid under the obligations to holiness of
heart and life. By baptism we are engaged in a holy war against sin, and are
solemnly bound to fight against the flesh, the world, and the devil. Often call
to mind, and seriously meditate on, your solemn engagement to be the Lord’s,
and your peculiar advantages and encouragements to lay aside all filthiness of
flesh and spirit.
2.
The apostle proposes two particular advantages that will attend or follow upon
diligence in the work of a Christian: stability in grace, and a triumphant
entrance into glory. These he brings in by resuming his former exhortation, and
laying it down in other words; for what in 2 Pet. 1:5 is expressed by giving
diligence to add to faith virtue, etc., is expressed in 2 Pet. 1:10 by giving
diligence to make our calling and election sure. Here we may observe, (1.) It
is the duty of believers to make their election sure, to clear it up to
themselves that they are the chosen of God. (2.) The way to make sure their
eternal election is to make out their effectual calling: none can look into the
book of God’s eternal counsels and decrees; but, inasmuch as whom God did predestinate
those he also called, if we can find we are effectually called, we may conclude
we are chosen to salvation. (3.) It requires a great deal of diligence and
labour to make sure our calling and election; there must be a very close
examination of ourselves, a very narrow search and strict enquiry, whether we
are thoroughly converted, our minds enlightened, our wills renewed, and our
whole souls changed as to the bent and inclination thereof; and to come to a
fixed certainty in this requires the utmost diligence, and cannot be attained
and kept without divine assistance, as we may learn from Ps. 139:23; Rom. 8:16.
“But, how great soever the labour is, do not think much of it, for great is the
advantage you gain by it; for,” [1.] “By this you will be kept from falling,
and that at all times and seasons, even in those hours of temptation that shall
be on the earth.” When others shall fall into heinous and scandalous sin, those
who are thus diligent shall be enabled to walk circumspectly and keep on in the
way of their duty; and, when many fall into errors, they shall be preserved
sound in the faith, and stand perfect and complete in all the will of God. [2.]
Those who are diligent in the work of religion shall have a triumphant entrance
into glory; while of those few who get to heaven some are scarcely saved (1
Pet. 4:18), with a great deal of difficulty, even as by fire (1 Cor. 3:15),
those who are growing in grace, and abounding in the work of the Lord, shall
have an abundant entrance into the joy of their Lord, even that everlasting
kingdom where Christ reigns, and they shall reign with him for ever and ever.
The Bible Panorama
2 Peter 1
V 1–4: PRECIOUSNESS Starting
his second letter, Peter reverts to the thought of preciousness. Here, he
extols the precious faith obtained by the righteousness of our Saviour God,
Jesus Christ. He also recommends the ‘exceedingly great and precious promises’
which enable Christians to partake of God’s divine life and blessings in a
world of corruption.
V 5–11: PURPOSE Pleased to
escape the corruption in the world, the Christian should add certain things to
the salvation he has in Christ. These things are virtue, knowledge, self-control,
perseverance, godliness, brotherly kindness and love. Fruitfulness follows. So
does an awareness of sin and gratitude at having been cleansed from it. The
Christian’s purpose should be to live a fruitful life, sensitive to his
Saviour. This is the evidence of a true call of God and will keep a Christian
from stumbling. It is saving faith that produces a life like this, giving us
assurance of an abundant entry into everlasting life through Jesus Christ.
V 12–15: PASSING Peter
believes his life will soon pass away. He is determined to establish the
Christians in God’s truth and leave behind him a reminder of the importance of
living for Christ.
V 16–21: PROPHECY The
Christian did not follow man-made fables, but God’s Word attesting the fact
that He was ‘well pleased’ with His Beloved Son. That voice came from heaven,
but there is a surer prophetic Word, the Bible, which guides us into God’s
truth. Someone may mistakenly think he has heard a voice from heaven, but the
Word of God can readily be seen and examined. God revealed His Word in the
Bible by moving holy men, by His Holy Spirit, to record His infallible truth.
Back Dictionary of Bible Themes
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7025 church, unity and fellowship of
The church is one in essence, because it is founded on one gospel,
united to one Lord and indwelt by one Spirit. Its unity is under constant
threat because of the tendency to division that is inherent in fallen humanity,
and needs to be continually maintained and actively expressed in fellowship.
The unity of the church
The church is one Ro 12:5 See also 1Co 12:12,20; Eph 4:25
The church transcends all barriers Col 3:11 See also Jn 10:16; Ac
10:28-29,47; Ac 15:8-9; Gal 3:28; Eph 2:14-16; Eph 3:6 The great divide
threatening the first Christians was between Jew and Gentile, but the church
was able to unite the two into one body in Christ.
The church’s unity reflects the unity within the Trinity Eph 4:4-6 The
unity of the church is built around the persons of the Trinity: one Spirit, one
Lord, one Father. See also Jn 17:11; Ro 3:29-30; Ro 10:12-13; Gal 3:27-28
The church’s unity is the work of the Trinity Eph 2:16-18 See also Jn
11:52; Ac 10:45-47; 1Co 12:13; Eph 2:22; Eph 4:3
The purpose of the church’s unity
To lead others to faith Jn 17:23 See also Jn 17:21
To lead believers to maturity Eph 4:13
The nature of the church’s unity
Php 2:1-2 Emphasis is placed on an inner unity of mind and spirit rather
than external uniformity. See also 2Co 13:11; Php 1:27; Col 2:2
Appeals for unity in the church
Eph 4:3 See also Ro 12:10; Ro 15:5,7; 1Co 12:25; Col 3:14; 1Pe 3:8
The church’s unity is expressed in fellowship
Fellowship with God 1Co 1:9 See also 2Co 13:14; Php 2:1; 2Pe 1:4; 1Jn
1:3,6-7
Fellowship expressed by meeting together Ac 2:46 See also Ac 2:1,42; Ac
5:12; Ac 6:2; 1Co 14:26; Heb 10:25
Fellowship expressed through sharing resources Ac 2:44-45 See also Ac
4:32,34-37; Ac 11:27-30; Ro 15:26; 1Co 16:1-2; 2Co 8:2-5,13-14; 2Co 9:13; Php
4:14-18
Fellowship through suffering Rev 1:9 See also Ro 8:17; 2Co 1:7; Php
3:10; Php 4:14; Heb 10:33-34; Heb 13:3
Fellowship through shared spiritual blessings 1Co 9:23 See also Ro
11:17; Php 1:7; 2Th 2:14; 1Pe 5:1; Jude 3
Specific actions which express fellowship and unity in the church
Sharing in the Lord’s Supper 1Co 10:16-17 See also Ac 2:46; Ac 20:7; 1Co
11:33
Baptism as an expression of unity Eph 4:4-6 See also 1Co 12:13
Extending hospitality Ac 28:7; Ro 12:13; Ro 16:23; 1Ti 5:10; Tit 1:8;
1Pe 4:9; 3Jn 8
Greeting one another Ac 18:27; Ro 16:3-16; 1Co 16:19-20; Col 4:10; Phm
17
Welcoming former opponents Ac 9:26-27; Gal 2:9; 2Co 2:5-8
Divisions in the church
Causes of division in the NT church Personal ambition: Mk 9:34; Mk
10:35-41 pp Mt 20:20-24 Ethnic tension: Ac 6:1 Differences of opinion: Ac 15:37-40;
Php 4:2 Troublesome heretical leaders: Ro 16:17; Jude 19 Partisan spirit: 1Co
1:11-12; 1Co 3:3-4
1Co 6:1-6 litigation and disputes Greed: 1Co 11:18,20-21; Jas 4:1-3
Warnings against divisions in the church 1Co 1:10 See also Ro 12:16; Ro
16:17; 2Co 12:20; Eph 4:31; Jas 4:11
Acceptable differences in the church In secondary matters of conscience,
Christians are to respect rather than judge each other. These things need not
impair the essential unity that is in Christ: Ro 14:1-3,5-6; 1Co 8:9-13 In varieties
of spiritual gifts: 1Co 12:4-6,14-25; Gal 2:7
Necessary divisions in the church Between the true gospel and heretical
alternatives: 2Co 11:2-6,13-15; Gal 1:6-9; Col 2:8,16-19; 1Ti 4:1-6; 1Jn
2:18-19; 2Jn 9-11; Jude 18-20 Between those truly committed to Jesus Christ,
and those apparently part of the church but living sinful lives: 1Co 5:9-10;
2Th 3:6; 1Ti 6:3-5; 2Ti 3:2-9; 2Pe 1:20-21; 2Pe 2:1-3; Rev 2:20,24; Rev 3:1,4
Over essential gospel principles: Ac 15:2,5-6,19; Gal 2:11
Yours by His Grace for the sake of His Gospel, Church and Kingdom.
Blair Humphreys
Southport, Merseyside, England,
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