{"id":34,"date":"2017-09-13T12:50:16","date_gmt":"2017-09-13T10:50:16","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=34"},"modified":"2017-10-14T16:06:44","modified_gmt":"2017-10-14T14:06:44","slug":"the-book-of-ii-peter","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/09\/13\/the-book-of-ii-peter\/","title":{"rendered":"The Book of II Peter"},"content":{"rendered":"
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ONE<\/p>\n

Introduction\u2014<\/em>1:1\u20132<\/em><\/a><\/p>\n

1\u00a0Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ: 2\u00a0Gr<\/span>ace to you and peace be multiplied in the knowledge of God and of Jesus our Lord;<\/p>\n

Three main points should be noted in Peter\u2019s introduction. The first one is the author (v. 1a<\/a>). The author introduces <\/span>himself as Simon Peter<\/em>. He uses two of his given names. He uses Simon<\/em>, which was his Jewish (Hebrew) name. He transliterates his name in Greek in accordance with the Hebrew form: Shim\u02beon<\/span>. (Symeon<\/em> is t<\/span>he same form used by James in Acts 15:14<\/a>.) He also uses Peter, which was his Greek name. Peter had a third name, Cephas, which was his Aramaic name. Regarding his position, he calls himself both a ser<\/em><\/span>vant and apostle. Servant<\/em> emphasizes his relationship to the Messiah; he is Messiah\u2019s servant. As an apostle<\/em>, he is exercising apostolic authority.<\/p>\n

The second point in the introduction is the recipien<\/span>ts (v. 1b<\/a>). He simply identifies them as those who have obtained a like precious faith with us<\/em>. The three words like precious faith<\/em> is only one word in the Greek text, and it means they are equal in h<\/span>onor and privilege. The Greek word was used of foreigners who were granted citizenship and were now equal to the natives. These Jewish believers were now equal citizens of Heaven, and the means by which they obtained this citizenship was through <\/span>the righteousness of our God and the Saviour Jesus Christ<\/em>. Therefore, Peter is writing to a group of fellow believers. However, to be more specific, he is<\/span> writing to the same group of people to whom he wrote his first epistle because in 2 Peter 3:1<\/a> he states: This is now, beloved, the second epistle that I write unto you; and in both of them I stir up <\/em><\/span>your sincere mind by putting you in remembrance<\/em>. This letter is the second one he is writing to the same group of people. He is writing specifically to Jewish believers in the Diaspora, Jewish believe<\/span>rs living in Asia Minor. When he wrote the first letter, they were new believers in need of milk. But by now they have been saved for some time, and so Peter exhorts them to proceed to the meat of the Word of God. Therefore, the purpose of this epistle is to ground them in the faith in such a way that they will be protected from false teachers.<\/span><\/p>\n

The third point in the introduction is the salutation<\/span> (v. 2<\/a>). Peter gives a double salutation: Grace \u2026 and peace<\/em>. Grace<\/em> is the Greek greeting and peace<\/em> is the Jewish greeting. Peace<\/em> comes from the Jewish word Shalom<\/em>. He wants both of these, grace<\/em> and pe<\/em><\/span>ace<\/em>, to be multiplied to these believers, and Peter wants believers to be multiplied in two things: in the knowledge of God and<\/em> [in the knowledge] of Jesus our Lord<\/em>. Grace and peace<\/em> are multiplied<\/em> thr<\/span>ough the knowledge of God the Father and Jesus the Messiah. In the Greek text, there is only one definite article followed by two substantives, which means that the terms God<\/em> and Saviour<\/em> refer to one <\/span>person and not two. Thus, Jesus our Lord<\/em> is both God and Saviour.<\/p>\n

Anyone who has read II Peter and immediately reads Jude quickly notes a great number of similarities. In fact, there are a total of th<\/span>irteen similarities between II Peter and Jude:<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
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2 Peter 1:5<\/a><\/p>\n<\/td>\n

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Jude 3<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:1<\/a><\/p>\n<\/td>\n

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Jude 4<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:4<\/a><\/p>\n<\/td>\n

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Jude 6<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:6\u20137<\/a><\/p>\n<\/td>\n

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Jude 7<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:10<\/a><\/p>\n<\/td>\n

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Jude 8<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:11<\/a><\/p>\n<\/td>\n

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Jude 9<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:12<\/a><\/p>\n<\/td>\n

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Jude 10<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:13<\/a><\/p>\n<\/td>\n

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J<\/span>ude 12<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:15<\/a><\/p>\n<\/td>\n

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Jude 11<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:15\u201317<\/a><\/p>\n<\/td>\n

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Jude 12\u201313<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 2:18<\/a><\/p>\n<\/td>\n

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Jude 16<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 3:2<\/a><\/p>\n<\/td>\n

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Jude 17<\/a><\/p>\n<\/td>\n<\/tr>\n

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2 Peter 3:3<\/a><\/p>\n<\/td>\n

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Jude 18<\/a><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

It is obvious that one writer is quoting from the other. As to the question of whic<\/span>h writer is quoting the other, it is obvious that Jude is quoting Peter. Second Peter was written first because, as Peter writes his material, he warns his audience that false teachers are coming. In <\/span>contrast, Jude notes that these false teachers have already arrived. Peter writes the material in the future tense; he writes about events that have not yet happened. However, when Jude writes his epistle, he puts the material of II Peter in the past tense. This shows these events have already taken place.<\/span><\/p>\n

Based upon what Peter writes, this epistle shows it was written quite late in his life becau<\/span>se he is anticipating his approaching death. The date of this epistle is approximately A.D. 64\u201368. The key word in II Peter is remembrance<\/em>.<\/p>\n<\/div>\n<\/div>\n

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TWO<\/p>\n

Exhortation to Grow in the Spiritual Life\u2014<\/em>1:3\u201321<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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A. The Basis of Growth\u20141:3\u20134<\/a><\/p>\n

3\u00a0seeing that his divine power has granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; 4\u00a0whereby he has granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.<\/p>\n

Peter begins his discussion by dealing with the basis of growth, which is twofold. The first basis of growth is found in verse 3<\/a> and it is God\u2019s power: God has granted us all things that perta<\/em>in to life and godliness<\/em>. That is the glory of him that called us by his own glory and virtue<\/em>. God has promised divine enablement for spiritual growth. The second basis of growth is found in verse 4<\/a> and it is God\u2019s promises. Through<\/em> God\u2019s promises<\/em> believers can become partakers of the divine nature<\/em> and, in this way, escape the lusts of the flesh. The promises<\/em> of God include that He will give the believers divine enablement to overcome and to escape from the corruption that is in the world by lust<\/em>.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

B. The Process of Growth\u20141:5\u20137<\/a><\/p>\n

5\u00a0Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; 6\u00a0and in your knowledge self-control; and in<\/span> your self-control patience; and in your patience godliness; 7\u00a0and in your godliness brotherly kindness; and in your brotherly kindness love.<\/p>\n

Here Peter begins by stating: adding<\/em> [to] your faith<\/em>. The <\/span>Greek word for adding<\/em> is epichoregeo<\/span> and it is the source for the English word \u201cchorus\u201d and \u201cchoreography.\u201d It literally means \u201cto gather a chorus.\u201d In this chorus that Peter is gathering together, th<\/span>ere are seven graces. If all seven graces are followed through, it will result in the harmony of the soul, which is what a good chorus always reaches: harmony. He adds that this is to be done with diligence; it needs to be done with effort.<\/span><\/p>\n

The seven graces are as follows: (1) virtue<\/em>, which means a moral power; (2) knowledge<\/em>, which, in this case, means insight and understanding with the ability to<\/span> discern; (3) self-control<\/em>, which involves disciplined moderation in all things; (4) patience<\/em>, which involves perseverance in trials; (5) godliness<\/em>, which means reverence for spiritual things; (6) bro<\/em><\/span>therly kindness<\/em>, which means kindness and affection and the showing of love of the brethren; and (7) love<\/em>. These seven graces are the process of growth.<\/p>\n

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C. The Necessity of Growth\u20141:8\u201311<\/a><\/p>\n

8\u00a0For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. 9\u00a0For he that lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. 10\u00a0Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: 11\u00a0for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.<\/p>\n

Peter gives six specific reasons for the necessity of growth. The first one is to counter unfruitfulness (v. 8a<\/a>). Believers must be fruitful. Believers counteract unfruitfulness through spiritual growth. Idleness produces fruitlessness; spiritual growth results in zealous activity that produces fruitfulness. In place of being idle, sluggish, or lazy, as was the case in Hebrews 5:11\u201314<\/a>, Peter\u2019s readers should abound<\/em> in progressing toward spiritual maturity by means of fruitfulness.<\/p>\n

The second is to gain full knowledge<\/em> (v. 8b<\/a>). The Greek word epiginosko<\/span> means not just knowledge, but it means \u201cfull knowledge.\u201d Peter is referring to gaining full knowledge of Jesus the Messiah. The more these believers know about Him, the more they will know Him, which in turn produces further spiritual growth.<\/p>\n

The third reason for the necessity of growth is to avoid developing spiritual blindness. Someone who is spiritually blind<\/em> is not able to think spiritual things through clearly (v. 9<\/a>). A lack of spiritual growth leads to forgetting the cleansing from hi<\/em>s old sins<\/em>. Forgetting what salvation cost will result in spiritual blindness and shortsightedness, which will lead to spiritual immaturity. The reason is: the one who lacks the qualities of verses 5\u20137<\/a> is blind<\/em>; he does not see the truth he needs to walk in this world and so he stumbles. This describes his present state; he is shortsighted, seeing only what is near<\/em>. This person is also shortsighted about the future and not challenged by the Second Coming (3:11\u201314<\/a>). To summarize the point of this verse, believers who lack the seven graces are blind at the present time, shortsighted about the future, and forgetful of God\u2019s grace in the past.<\/p>\n

The fourth reason for the necessity of growth is to give more diligence<\/em> in order to make their election sure<\/em> (v. 10a<\/a>), which in turn provides the assurance of salvation. Election<\/em> is done by God, but a man\u2019s action proves his election<\/em>. As James teaches, a man shows his faith by his works. If a man has saving faith, it is a product of his election<\/em>. The way to make<\/em> this election<\/em> sure for himself is by producing works that are the result of his faith. These works provide valid evidence that his election is sure\u2014that he has been called, chosen, and assured of salvation. This should be done with more diligence<\/em> since this is an even greater incentive than those of verses 8\u20139<\/a>.<\/p>\n

The fifth one is to avoid stumbling into various acts of sin (v. 10b<\/a>).<\/p>\n

The sixth reason is to receive a good position in the Kingdom (v. 11<\/a>). This Kingdom is still future because Peter uses a future tense: shall be<\/em>. It is a future Kingdom that will be eternal and will belong to Messiah: the eternal Kingdom of our Lord and Saviour Jesus Christ<\/em>. By calling Jesus Lord<\/em>, Peter emphasizes His Deity and, by calling Him Saviour<\/em>, he emphasizes His work of redemption. The believer who develops the seven graces of verses 5\u20137<\/a> and does the work of verses 8\u20139<\/a> will have an abundance that will be richly supplied when he enters the Kingdom. This is part of the doctrine of rewards. Luke 12:21\u201332<\/a> also speaks of the connection between heavenly wealth and the Kingdom. In order to receive a good position in the Kingdom, believers need to grow in the spiritual life.<\/p>\n

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1. The New Testament Revelation\u20141:12\u201318<\/a><\/p>\n

a. The Purpose of the Epistle\u20141:12\u201315<\/a><\/p>\n

12\u00a0Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with you. 13\u00a0And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 14\u00a0knowing that the putting off of my tabernacle comes swiftly, even as our Lord Jesus Christ signified unto me. 15\u00a0Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.<\/p>\n

The first of two major means of growth is New Testament revelation. Peter begins in verses 12\u201315<\/a> dealing with his purpose for writing, which is to bring to remembrance apostolic teaching. In verse 12<\/a>, he discusses the remembrance<\/em> itself. Although these believers are already established in the truth<\/em>, they need to remember what they have been taught. The purpose of the letter is to bring to remembrance<\/em> the things they have already learned. The Greek word for established<\/em> is the very same word that Jesus used of Peter in Luke 22:32<\/a>: When you have turned again establish your brethren. When Peter repented of his denial, he was then to confirm the other disciples in the faith. Now he uses the same word and he wants to establish these believers; he wants to confirm them in the faith. He will do this by reminding them of things they already know.<\/p>\n

Then in verses 13\u201314<\/a>, he gives the reason for doing this. In verse 13<\/a>, he states that as long as he is alive he must bring these things<\/em> to remembrance<\/em>. He feels this is the right thing to do as long as I am in this tabernacle<\/em>. By using the word tabernacle<\/em>, skeinei<\/span> in Greek, Peter shows he views his physical body as a temporary abode, which he will eventually leave behind. But, as long as he is still living in it, he must stir these believers up by means of remembrance<\/em>. This is what he feels is his duty and his calling because, in verse 14<\/a>, he realizes that the putting off of<\/em> my <\/em>tabernacle<\/em>, the time of his death, is coming and it is coming swiftly<\/em>. Peter wrote this epistle between A.D. 64 and A.D. 68; by this time he was an old man. He points out that he is anticipating an unnatural death because Jesus Himself had indicated that to him (Jn. 21:18\u201319<\/a>). Jesus predicted to Peter that he would die a martyr\u2019s death.<\/p>\n

In light of his coming death, there is an obligation spelled out in verse 15<\/a>: after he is gone, Peter\u2019s readers need to continue to bring these things to remembrance<\/em>. For now, Peter will bring them to remembrance<\/em> for these believers, but after his death, they ought to continue to bring these things to remembrance<\/em>. The word for death or decease<\/em> is the Greek word exodus<\/span> and it is found in only three places: here; Luke 9:31<\/a>; and Hebrews 11:22<\/a>. The Luke 9:31<\/a> passage is in the context of the Transfiguration where Luke describes that appearing with Jesus were Elijah and Moses. They were discussing Jesus\u2019 death or His exodus<\/em>, which He was about to experience in Jerusalem. Peter uses the same word Luke did, and he will shortly comment on the Transfiguration experience. Both words, skeinei<\/span> and exodus<\/em>, are used in Luke\u2019s version of the Transfiguration account. This makes a contrast with the word eisodus<\/span>, which is the entrance into God\u2019s Kingdom in verse 11<\/a>. It could be that Peter had a special revelation of his approaching death, but he already knew he would die an unnatural death from what Jesus had told him. Whatever the case, it was the understanding that he would soon die and that all the Apostles would eventually die that made it necessary for the New Testament revelation to be put into written form, which is what Peter is attempting to do in his own way.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

b. Apostolic Teaching\u20141:16\u201318<\/a><\/p>\n

16\u00a0For we did not follow cunningly devised fables, whe<\/span>n we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17\u00a0For he received from God the Father honor and glory, when there was borne such a voi<\/span>ce to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased: 18\u00a0and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount.<\/p>\n

Having stated tha<\/span>t his purpose was to bring into remembrance apostolic teaching, Peter now addresses the authority of the Apostles\u2019 teaching. In verse 16a<\/a>, he reminds his readers that he did not base his doctrine on c<\/em><\/span>unningly devised fables<\/em>, which refer to the Jewish Mishnaic legends. He is referring to the Jewish fables of Titus 1:14<\/a>\u2014the fables that are the legends of the Talmud. The rabbis had made fables the mo<\/em><\/span>dus operandi<\/em> for exegesis. Yet, Peter did not follow that principle of rabbinic exegesis when he preached to the readers concerning the power<\/em> of Jesus.<\/p>\n

On the contrary, in verses 16b\u201318<\/a>, Peter tells t<\/span>hese believers that he was an eyewitness of the revelation of the Shechinah<\/span> Glory in the God-Man. In verse 16b<\/a>, he deals with the Glory of the King in the Kingdom. That is what he saw at the Transfigu<\/span>ration. The Greek word for coming<\/em> is parousia<\/em>. This is a word normally used in reference to the return of the Lord, but here it is used of the Transfiguration; it refers to the Glory of His Coming as <\/span>used in Luke 9:27<\/a> and 28\u201336<\/a>. In that context, Jesus promised His disciples that some of them were not going to die until they saw the Glory He would have in the Kingdom and at His Second Coming. The d<\/span>isciples who saw His Glory were James, John, and the author of this epistle\u2014the Apostle Peter. These three disciples were with Jesus on the Mount of Transfiguration when the Shechinah<\/span> Glory penetrated<\/span> through His body. This enabled them to see the Glory of His Majesty<\/em>. Therefore, they were the eyewitnesses of his majesty<\/em>. Peter was an eyewitness of the Glory of the Messiah that will be magnified a<\/span>t the parousia<\/em>\u2014the Second Coming. The Greek word for eyewitnesses<\/em> is used as a noun only here. That word is epoptai<\/span>. As the verb, epopteuo<\/span>, it is found only in 1 Peter 2:12<\/a> and 3:2<\/a>. In secular Greek, <\/span>the noun is used of one who has been initiated into one of the mystery religions. The Greek word for majesty<\/em> is used only in this verse, in Luke 9:43<\/a>, and in Acts 19:27<\/a>.<\/p>\n

In verse 17<\/a>, Peter says that a<\/span>t the Transfiguration, Jesus received honor and glory<\/em>. Jesus was always the Shechinah<\/span> Glory, which is the visible manifestation of God\u2019s presence. Normally the Shechinah<\/span> Glory has a brightness about i<\/span>t, but the physical body of Jesus veiled the brightness of His Glory so that when people saw Him, they simply saw another man. There was nothing about His outward appearance that made Him different from other men of that period. Ho<\/span>wever, at the Transfiguration, temporarily, the body no longer served as a veil and the Shechinah<\/span> Glory penetrated through the veil. The three disciples did see the brig<\/span>htness of His Glory<\/em>. Jesus was authenticated to these Apostles by means of the Glory<\/em> they had seen, but that is not all. He was also authenticated by God the Father for they heard the voice<\/em> of the Maj<\/em><\/span>estic Glory<\/em>. The content of God\u2019s voice was: This is my beloved Son in whom I am well pleased<\/em>.<\/p>\n

In verse 18<\/a>, Peter states that he and the others were eyewitnesses of what had happened in the holy mount<\/em><\/span>. This mount<\/em> was not holy<\/em> before the Transfiguration; it became holy<\/em> because of the Glory of the Messiah that was revealed there. This Mount of Glory was Mount Hermon, which is the highest mountain in<\/span> all of the Holy Land. Thus, New Testament revelation came by Jesus the Messiah and it was authenticated by means of His Glory and the voice of God the Father.<\/p>\n

<\/span><\/span>2. Old Testament Revelation\u20141:19\u201321<\/a><\/p>\n

19\u00a0And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-<\/span>star arise in your hearts: 20\u00a0knowing this first, that no prophecy of scripture is of private interpretation. 21\u00a0For no prophecy ever came by the will of man: but men spoke from God, being moved by th<\/span>e Holy Spirit.<\/p>\n

Old Testament revelation is the second of the two major means of growth. In verse 19<\/a>, Peter calls the Old Testament the sure word of prophecy: we have the word of prophecy made more sur<\/em><\/span>e<\/em>. In the Greek, this expression allows for two possible translations. One possibility is: because of the voice they heard, they are better certified than before concerning the prophetic word. However<\/span>, that would not be the best option. The second possibility is: the word of prophecy<\/em> is a surer confirmation of God\u2019s truth than the voice that came from Heaven. In other words, the Old Testament is m<\/span>ore convincing than the voice because it is always true that the written Word is more valid than one\u2019s own experience. Although Peter did have a great and remarkable experience when he witnessed the Transfiguration, the written Word of God is still a more valid source of authority than anybody\u2019s experience. This in<\/span>cludes Peter\u2019s experience. Because this is true, ye do well to take heed<\/em> to the writ<\/span>ten Word. The manner of taking heed is: as unto a lamp shining in a dark place<\/em>. This is essential because believers live in a dark place. Believers walk in the midst of a dark world, and the believer\u2019<\/span>s only light is the light of the Word of God. Now, Peter promises, the day is coming when the full light of God\u2019s revelation will shine in your hearts; when believers will see Him as He is; and when t<\/span>he day-star will arise. The day-star<\/em> is Jesus Himself according to Revelation 22:16<\/a>. The Greek word for day-star<\/em> means \u201cmorning star.\u201d The timing of this fullness of light is at the Second Coming: unt<\/em><\/span>il the day dawn, and the day-star arise in your hearts<\/em>. In other words, the fullness of light will not come until the dawning of the day<\/em> of the Second Coming. (A similar point is made in Romans 13:12<\/a>.<\/span>) Believers must take heed to the prophetic Scriptures until the full light of the parousia, the Second Coming, dawns. They are to walk in the light of the Word of God because the Old Testament, as wel<\/span>l as the New Testament, is a source of growth.<\/p>\n

Having addressed the sure word of prophecy, the written Word of God, Peter deals in verses 20\u201321<\/a> with the source of such prophecy. He presents it both n<\/span>egatively and positively. Negatively, verse 20<\/a> reads: no prophecy \u2026 is of private interpretation<\/em>. This does not mean that the individual does not have the ability or authority to interpret Scripture. <\/span>Any individual believer who understands the rule of hermeneutics, the simple rules of interpretation, and the role of the illuminating work of the Holy Spirit can understand Scripture by private inter<\/em><\/span>pretation<\/em> in the way we use \u201cinterpretation\u201d today. But, the word used here does not mean \u201cinterpretation\u201d in the sense of interpreting Scripture; rather, it means \u201cdisclosure.\u201d This word is used as a<\/span> noun only here. As a verb, it is used twice elsewhere (Mk. 4:34<\/a>; Acts 19:39<\/a>). The point is that no prophecy is of \u201cprivate disclosure.\u201d The issue in this verse is not the interpretation of Scripture <\/span>but the source of Scripture. Peter is dealing with the source of prophecy to man and not with the interpretation of the Scriptures by man. The Scripture is not of one\u2019s own disclosure. Negatively, the source of prophecy is not of a man\u2019s private disclosure. It did not have its source in man.<\/p>\n

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Positively, verse 21<\/a> says that prophecy has its source in God because no prophecy ever came by the will of <\/em><\/span>man<\/em>. Prophecy originated with God; it did not originate with man: men spoke from God, being moved by the Holy Spirit<\/em>. Literally, the Greek word used here for moved<\/em> means to be \u201cborne along.\u201d The proph<\/span>ets were \u201cborne along\u201d by the Holy Spirit. The same Greek word is used of a ship that is being blown along by the wind. The prophets who recorded Scripture were blown by the wind of the Holy Spirit<\/em>. S<\/span>criptures are the revelation of God through men<\/em> by the compelling urge of the Holy Spirit<\/em>. It is true that it was men<\/em> who recorded Scripture. The prophets actually penned the Scriptures, but these Scr<\/span>iptures were not disclosed from within themselves; it was the disclosure of the Holy Spirit<\/em>. The Holy Spirit<\/em> is the source of inspiration. The Holy Spirit<\/em> is the source of revelation. Therefore, the p<\/span>rophets wrote exactly what the Holy Spirit<\/em> wanted them to write. Using their personalities, their own styles, and their own languages, the Holy Spirit, by \u201cbearing them along,\u201d had them write exactly <\/span>what is written\u2014word for word.<\/p>\n<\/div>\n<\/div>\n

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THREE<\/p>\n

The Warning Against False Teachers\u2014<\/em>2:1\u201322<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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A. The Danger of False Teachers\u20142:1<\/a><\/p>\n

But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privately bring in destructive heresies, denying ev<\/em>en the Master that bought them, bringing upon themselves swift destruction<\/em>.<\/p>\n

Peter begins his warning with the lesson of history: in the past there arose false prophets also among the people<\/em>. By the word people<\/em>, he is referring to the Jewish people in Jewish history. While God declared His revelation to the true prophets, false prophets<\/em> were doing the work of deception. Having stated that historical truth, he then makes the application: just as there were false prophets<\/em> in the past, false teachers<\/em> will arise and they will affect the Jewish believers to whom Peter is writing. The program of the false teachers is to privately bring in destructive heresies<\/em>. The Greek reads \u201cheresies of destruction.\u201d This is a Hebraism and it shows that, while Peter was writing in Greek, he was thinking in Hebrew.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

The content of these heresies of destruction is: denying even the Master that bought them<\/em>, In other words, the false teachers will deny both the Person and the work of Jesus the Messiah. Denying t<\/em><\/span>he Master<\/em> refers to the Person of the Messiah; that bought them<\/em> refers to the work of the Messiah. The Greek word for bought<\/em> is agorazo<\/span> and it means \u201cto purchase by redemption.\u201d Jesus provided redempt<\/span>ion for these men, which shows that redemption is unlimited; the atonement is unlimited. Those who are strict five-point Calvinists believe in limited atonement, which means that Jesus died and provided salvation only for the elect. While this may make logical sens<\/span>e in light of the previous points of Calvinism, it is not exegetically true. Literally speaking, redemption was unlimited and atonement<\/span> was unlimited because it was provided for all. According to this passage, Jesus provided redemption even for those who deny Him. Peter shows that salvation was provided for all people\u2014the elect and the non-elect. Salvation is only applied to those who do believe and only the elect will believe. H<\/span>owever, it is still true that salvation was provided for all, and that includes these false teachers who deny <\/span>the Master that bought them<\/em>.<\/p>\n

The Greek word used for Master<\/em> in this verse is the word from which despot<\/em> comes. In contemporary English, the word despot<\/em> has a negative connotation, but it does <\/span>not necessarily have that connotation in the Greek. In the Greek, despot<\/em> means \u201ccomplete ownership and mastery.\u201d Therefore, Jesus has complete ownership and mastery even over those who deny Him. The t<\/span>erm emphasizes Messiah as the absolute ruler who possesses unlimited power, and the use of that power cannot be prevented. When that power is used against the false teachers, the judgment will be unpreventable. Because the false teachers deny Him with their destructive heresies, the result will be to bring <\/span>upon themselves swift destruction<\/em>. Having rejected the promised salvation, they are now subj<\/span>ect to the Judgment of God.<\/p>\n

B. The Deeds of False Teachers\u20142:2\u20133a<\/a><\/p>\n

2\u00a0And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of. 3\u00a0And in covetousness shall they with feigned wor<\/span>ds make merchandise of you:<\/p>\n

False teachers are guilty of three specific deeds. First, in verse 2a<\/a>, they will infect others: And many shall follow their lascivious doings<\/em>. Their immorality will be the <\/span>drawing card to attract some of these church members. Second, in verse 2b<\/a>, false teachers will bring discredit to the faith; because of them, the way of the truth shall be evil spoken of<\/em>. Third, in ve<\/span>rse 3a<\/a>, false teachers will make the people a product of merchandise<\/em>. They only seek to make money out of the faith; their problem is one of covetousness and of seeking to rule over the believers.<\/p>\n

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C. The Destruction of False Teachers\u20142:3b\u20139<\/a><\/p>\n

3b whose sentence now from of old lingers not, and their destruction slumbers not. 4\u00a0For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment; 5\u00a0and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly; 6\u00a0and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, having made them an example unto those that should live ungodly; 7\u00a0and delivered righteous Lot, sore distressed by the lascivious life of the wicked 8\u00a0(for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their lawless deeds): 9\u00a0the Lord knows how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment;<\/p>\n

Here Peter makes three main points. The first main point, in verse 3b<\/a>, is to describe the sentence: their sentence<\/em> will not linger and it will not slumber. The point is that when the timing of the judgment arrives, there will be no delay to carry it out.<\/p>\n

The second point is in verses 4\u20138<\/a>, where he again teaches a lesson of history: God delivers both to and from judgment. Peter shows this by giving four examples. The first example, in verse 4<\/a>, is the judgment of the angels of Genesis 6<\/a>. These angels have now been cast \u2026 down to hell, and committed to pits of darkness<\/em>. The Greek word for hell<\/em> is Tartarus<\/span>. Tartarus<\/span> is a section of Sheol or Hades, which is a permanent place of confinement for certain fallen angels. Another part of Sheol or Hades is known as the Abyss<\/em>, which is a temporary place of confinement for fallen angels or demons. Sometimes when a demon is cast out of a man, the demon spends some time in the Abyss<\/em>, but he is eventually released. It is similar to a temporary jail sentence. However, Tartarus<\/span> is more like a life sentence; it is a permanent place of confinement. Josephus refers to Tartarus<\/span> as a place where pagan gods are chained.1<\/a> The fallen angels who intermarried with human women in Genesis 6<\/a> are now confined in Tarta<\/span>rus<\/span>. They will never be free to roam again. Eventually, they will move from Tartarus<\/span> to the Lake of Fire. These demons in Tartarus<\/span> are committed \u2026 to pits of darkness<\/em>, to be reserved unto judgment<\/em>. The judgment is the Great White Throne Judgment after which they are cast into the Lake of Fire. The fallen angels of Genesis 6<\/a> are an example of how God is able to deliver to judgment. The second example, in verse 5<\/a>, is the destruction of Noah\u2019s generation while Noah was spared. Noah was a preacher of righteousness<\/em>. This fact is not stated in Genesis, but it is part of Jewish tradition. Noah is an illustration of how God can deliver from judgment, but the ungodly<\/em> were all destroyed by the flood<\/em>. Therefore, the rest of humanity is an example of how God can deliver to judgment. The third example, in verse 6<\/a>, is the destruction of Sodom and Gomorrah<\/em> as instance to others not to live ungodly<\/em> lives. This again illustrates how God can deliver to judgment. The fourth example, in verses 7\u20138<\/a>, is the deliverance of Lot while Sodom and Gomorrah were destroyed. Lot<\/em> is an example of how God can deliver from judgment. Verse 7a<\/a> clearly calls Lot righteous<\/em>. Most sermons about Lot<\/em> describe him as a believer who compromised his faith and compromised with the world, but the Bible never portrays Lot<\/em> in that kind of negative sense. The fact that God was going to deliver Lot<\/em> shows there was a greater spirituality than most preachers have recognized. The text declares that Lot<\/em> was righteous<\/em>, and when he saw the sins of Sodom, his righteous<\/em> soul was greatly vexed<\/em>. People claim that, because Sodom was a homosexual city, Lot had no business living there. If that were true, then it would also be wrong for believers today to live in San Francisco. However, there is nothing biblically wrong with believers living in San Francisco, and there is nothing biblically wrong with Lot living in Sodom. He was never condemned for moving to Sodom. Rather, it is stated that Lot was a righteous man. Verses 7b\u20138<\/a> say that the wickedness of Sodom vexed his righteous soul<\/em> and he was sore distressed<\/em> by the sins of Sodom. Again, Lot is an example of how God can deliver from judgment.<\/p>\n<\/div>\n<\/div>\n

Peter\u2019s third main point is in <\/span>verse 9<\/a> where he gives the principle: God knows how to deliver the godly out of temptation<\/em> and He knows how to keep the unrighteous under punishment<\/em> until the Great White Throne Judgment. The period b<\/span>etween death and the final judgment is still a time of punishment<\/em>. The form of the Greek word used for punishment<\/em> in this verse is found only here. Other forms of the same Greek root are found in Matt<\/span>hew 25:46<\/a>; Acts 4:21<\/a>; and 1 John 4:18<\/a>.<\/p>\n

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D. The Description of False Teachers\u20142:10\u201322<\/a><\/p>\n

10\u00a0but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: 11\u00a0whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord. 12\u00a0But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed, 13\u00a0suffering wrong as the hire of wrong-doing; men that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you; 14\u00a0having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing; 15\u00a0forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; 16\u00a0but he was rebuked for his own transgression: a dumb ass spoke with man\u2019s voice and stayed the madness of the prophet. 17\u00a0These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved. 18\u00a0For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; 19\u00a0promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage. 20\u00a0For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. 21\u00a0For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. 22\u00a0It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.<\/p>\n

Peter devotes a long section to the description of the false teachers and it does not appear to be a loving section. Nevertheless, when it comes to false teachers who lead people astray, there can only be harsh words. In this description of false teachers, Peter points out eight specific characteristics.<\/p>\n

First, in verse 10a<\/a>, false teachers are characterized by lawlessness as seen in their railings against dominion. Their spirituality is that of walking after the flesh<\/em>, which means they are controlled by their sin nature and, therefore, are characterized by lust of defilement, and despise dominion<\/em>. This means they do not subject themselves to authority.<\/p>\n

Second, in verses 10b\u201311<\/a>, false teachers are characterized by arrogance. They are daring and self-willed to the point that they rail at dignities<\/em> that are greater than they. Yet, angels understand their position and bring not a railing judgment against them before the Lord<\/em> because that is not a function of angels.<\/p>\n<\/div>\n<\/div>\n

Third, in verse 12<\/a>, their ignorance is like that of animals that were destined to destruction: creatures without reason, born mere animals to be taken and dest<\/em><\/span>royed<\/em>. They rail at things they know nothing about. As a result, in their destroying<\/em>, they will be destroyed<\/em>.<\/p>\n

Fourth, in verse 13<\/a>, false teachers are characterized by wrong doing and deception. They p<\/span>retend to be believers but, in reality, false teachers are spots and blemishes<\/em>.<\/p>\n

Fifth, in verse 14<\/a>, they are guilty of immorality and licentiousness in that their eyes are full<\/em> of adulterous women. In<\/span> other words, false teachers see each woman as a potential adulteress to the extent that this has become their way of life. As a result, they are cursed children because God\u2019s curse is upon them. They are guilty of enticing <\/span>weaker brethren; these weaker brethren then fall into a state of immorality because of the false teachers.<\/p>\n

Sixth, in verses 15\u201316<\/a>, false teachers are guilty of the way of Balaa<\/em><\/span>m<\/em>. Balaam<\/em> was guilty of forsaking the right way<\/em>, and so are they. Balaam<\/em> was guilty of greed and covetousness, and so are they. Like Balaam, who loved the hire of wrong-doing<\/em>, false teachers minister <\/span>only for money\u2019s sake. At least Balaam was rebuked by his own dumb ass<\/em>, and he had the sense to listen to what his donkey had to say. Balaam realized that this animal could only speak as a result of s<\/span>upernatural power; therefore, he learned a lesson from his ass while these false teachers are not willing to learn anything.<\/p>\n

Seventh, in verses 17\u201319<\/a>, they are empty of content. They may appear to be <\/span>great Bible teachers, but in reality they are devoid of content. In verse 17a<\/a>: they are<\/em> [like promising] springs<\/em> [but they produce no water]. In verse 17b<\/a>, they are destined for the blackness of darkn<\/em><\/span>ess<\/em>. This is one of several descriptive terms for the Lake of Fire\u2014the place of utter darkness<\/em>. This is somewhat paradoxical because, normally, fire provides light, but in the case of the Lake of Fire<\/span>, the fire there is only for torment. It will not produce light of any kind. Those in the Lake of Fire will live in a state of perpetual darkness. In verse 18<\/a>, because false teachers are empty of cont<\/span>ent, they entice others into false doctrines by offering the fulfillment of the lusts of the flesh<\/em>. False teachers may sound great, they may be eloquent, but their speech is nothing but great swelling<\/em><\/span> words of vanity<\/em>. They confuse people by using words that no one else understands. Their purpose is to catch people by using the hook of licentiousness or shameful immorality. They especially target n<\/span>ew believers who have not yet matured in the faith. Because new believers are only now just escaping from them that live in error<\/em>, they may not yet understand all the principles of resisting such temp<\/span>tation. In verse 19<\/a>, the false teachers are declared to be bondservants of corruption<\/em>. False teachers are guilty of promising freedom but, by promising liberty<\/em>, they place believers into bondage<\/em> that <\/span>enslaves them to that by which they are overcome<\/em>.<\/p>\n

Eighth, in verses 20\u201322<\/a>, they are now subject to greater judgments. At this point in the passage, there are two options as to whom Peter is referring.<\/span> Is he still speaking of the false teachers who are unbelievers, or is he now dealing with the new believers who have been deceived by the false teachers? If the first option is correct, the explanation would be as follows: In verse <\/span>20<\/a>, Peter points out that the last state is become worse with them than the first<\/em> because at one time they had escaped the defilements of the world<\/em>. The Greek word for<\/span> defilements<\/em> is used only here. In this case, the false teachers did not escape the defilement by salvation, but they escaped it by their association with the believers of the church. Again, according<\/span> to verse 1<\/a>, Peter is dealing with unbelievers; he is dealing with people who are denying the Master who bought them. Therefore, when he said that at one time they escaped the defilements of the world<\/span>, Peter does not mean contextually that they escaped the defilement by means of salvation; unbelievers escaped defilement by their association with believers, and for a while they acted as the believe<\/span>rs acted. These unbelievers had a knowledge of the Lord and Saviour Jesus Christ<\/em>; they knew what the gospel truth was but they denied it. Now they have returned to their sin. In verse 21<\/a>, Peter descri<\/span>bes the better and the worse: For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them<\/em>. When the judgm<\/span>ent comes at the Great White Throne Judgment, the basis of the judgment will include how much a person knew and turned away from. At the Great White Throne Judgment, where all unbelievers will be judged and all will <\/span>be sent to the Lake of Fire, the degree of suffering will be less severe for some than for others. That is why Peter writes it is better to have never known the way of truth than to have known it and turned back from it. The false teachers who knew the way of the truth never appropriated it. Instead, they chose to stay with the believers and then propagated false teachings. They fit the proverb in verse <\/span><\/span>22<\/a>: a dog returns to his vomit<\/em> found in Proverbs 26:11<\/a>; and the sow that had washed to wallowing in the mire<\/em>. These false teachers returned to their own dirt.<\/p>\n

However, the conte<\/span>xt appears to favor the second option as to whom Peter is referring. Between verses 17<\/a> and 18<\/a>, there has been a transition of subjects. Verses 10\u201317<\/a> are speaking of the false teachers who are unbeliev<\/span>ers, but verses 18\u201322<\/a> are speaking of the victims of the false teachers. These victims are new believers who are deceived and return to a life of immorality only to discover it is not as fulfilling as<\/span> the false teachers implied. According to verse 18<\/a>, the false teachers entice others into false doctrine by promising the fulfillment of the lusts of the flesh. False teachers, who are bondservants of<\/em><\/span> corruption<\/em>, are out to catch new believers by using the hook of licentiousness and shameful immorality. However, according to verse 19<\/a>, by promising their deceived followers freedom, false teachers p<\/span>lace their followers into bondage to that by which they are overcome. Therefore, in verses 20\u201322<\/a>, they are now subject to greater judgment. Verse 20<\/a> states a familiar proverb: the last state is become<\/em><\/span> worse with them than the first<\/em>. (This proverb is also found in Matthew 12:45<\/a>.) The reason this last state is worse than the first is that, at one time, they had escaped the defilements of the world b<\/span>y their association with the church through the knowledge of the Lord and Saviour Jesus Christ<\/em>. The Greek word for defilements<\/em> is used only here. The Greek word for knowledge<\/em> is the same word used of <\/span>believers in 1:2<\/a>, 3<\/a>, 5<\/a>, and 6<\/a>, and this shows that Peter is referring to salvation knowledge. Having escaped the defilements, these believers have now again entangled therein and overcome<\/em>. Then in ver<\/span>se 21<\/a> Peter makes the contrast between the better and the worse. Concerning the better, he declares: for it were better for them not to have known the way of righteousness<\/em>, which means better in this <\/span>life not better for eternity. Concerning the worse, he says: than, after knowing it, to turn back from the holy commandment delivered unto them<\/em>. It is worse in this life for these new believers to hav<\/span>e been brought into the bondage of verse 19<\/a>; they are now subject to temporal judgment. There is no mention of Hell or Gehenna (Lake of Fire) in this portion. The issue is not loss of salvation but te<\/span>mporal judgment. It is better to never have known the way of righteousness than to have known it and then turned back to an immoral lifestyle. There are three reasons why the life of a believer will be worse if he chooses to return to sin than it would have been if he had never become a believer: the conviction of sin is greater; there is the possibility <\/span>of church discipline; and more definitely, he is now subject to divine discipline. In verse <\/span>22<\/a>, Peter concludes with the proverb: the dog returns to its own vomit<\/em> (Prov. 26:11<\/a>), and the pig that has washed<\/em> [returns] to the wallowing in the mir<\/em><\/span>e<\/em>. Both, at one time, were free from their filth. Only of believers can it be said that they were free from their sins but, by going back, they have forgotten their cleansing of 1:9<\/a>. (Dogs and pigs ar<\/span>e also mentioned together in Matthew 7:6<\/a>.)<\/p>\n

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FOUR<\/p>\n

The Warning Concerning the Second Coming\u2014<\/em>3:1\u201313<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Mockery of the Last Days\u20143:1\u20137<\/a><\/p>\n<\/div>\n<\/div>\n

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1. The Remembrance\u20143:1\u20132<\/a><\/p>\n

1\u00a0This is now, beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance; 2\u00a0that ye should remember the words which were spoken before by the holy prophets, and the commandments of the Lord and Saviour through your apostles:<\/p>\n

As he begins to speak about the mockery of the last days, Peter again points out the purpose of this epistle: to bring to remembrance<\/em>. In verse 1a<\/a>, he reminds his readers that this is the second epistle<\/em> he has written. The first one was First Peter. Admittedly, he might refer to another letter he wrote to a different group, a letter that is now lost, but most likely he means that this is the second epistle to the first epistle of Peter. In verse 1b<\/a>, he presents the purpose of this epistle: to stir up<\/em> to remembrance<\/em>. Again, this is not a new truth but merely a reminder of what they have already been taught.<\/p>\n

In verse 2<\/a>, he points out the two sources of the doctrine they have already been taught and should remember. The two sources are the prophets of the Old Testament and the apostles of the New Testament. The Old Testament is the words which were spoken before by the <\/em>holy prophets<\/em>, and the New Testament is the commandments of the Lord and Saviour through your apostles<\/em>. In chapter 1<\/a>, he dealt with the means of growth, which included both Old Testament revelation and New Testament revelation. While the Old Testament revelation came by the prophets<\/em>, the New Testament revelation came by the apostles<\/em>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Mockery\u20143:3\u20134<\/a><\/p>\n

3\u00a0knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts, 4\u00a0and saying, Where is the promise of his coming? for, from the day tha<\/span>t the fathers fell asleep, all things continue as they were from the beginning of the creation.<\/p>\n

In this passage, Peter deals with the mockery itself and points out two aspects. First, in verse 3<\/a>, he a<\/span>ddresses the timing: in the last days. In the last days, mockers will come with mockery walking after their own lusts<\/em>. Peter, in this epistle, is really warning against two things: something immediate<\/span> and something distant. In the immediate future, in chapter 2<\/a>, he dealt with false teachers. In the far distant future, in chapter 3<\/a>, he deals with mockers<\/em> [who will] come with mockery, walking after <\/span>their own lusts.<\/p>\n

Second, in verse 4<\/a>, he deals with the content of the mockery: they will be mocking the doctrine of the Second Coming. They will raise the question: Where is the promise of his coming?<\/em><\/span> It will be an attack against the doctrine of the Second Coming. The mockers hold to what is now called the doctrine of uniformitarianism, which says that all things continue to be the same from creat<\/span>ion; everything follows one cycle after another. Those who hold to this doctrine say that nothing will ever interrupt this cycle. The implication they are making is that God never interfered supernaturally with this natural cycle, and they make two assumptions. The first assumption is that their knowledge of historic events and processes is full and complete; if there was divine intervention in th<\/span>e past, they would know it and be able to prove it scientifically. The second assumption is the absolute uniformity of nature; nothing breaks the cycle of \u201cnature.\u201d There is a rabbinic parallel based on <\/span><\/span>Psalm 89:50<\/a>. The rabbinic commentary on that psalm states that the mockers have scoffed at Messiah\u2019s coming, \u201cHe delays so long,\u201d that they say, \u201cHe will not come.\u201d<\/p>\n

This is what the mockers will be<\/span> mocking; this is the content and reason for the mockery, which lead to Peter\u2019s rebuttal.<\/p>\n<\/div>\n<\/div>\n

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3. The Rebuttal\u20143:5\u20137<\/a><\/p>\n

5\u00a0For this they willfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; 6\u00a0by which means the world that then was, being overflowed with water, perished: 7\u00a0but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.<\/p>\n<\/div>\n<\/div>\n

In his rebuttal, Peter points out three things. First, in verse 5a<\/a>, these false teachers are guilty of willful ignorance. They are not merely ignorant because they lack knowledge. The<\/span> knowledge is available to them, but they refuse to make use of it. Therefore, they are guilty of willful ignorance.<\/p>\n

Second, in verses 5b\u20136<\/a>, God has interfered with the cycle by means of judgment once<\/span> before. God used the judgment of water. In verse 5b<\/a>, Peter states: the earth<\/em> [was] compacted out of water and<\/em> [through] water, by the word of God<\/em>. The background of this statement is Genesis 1:1\u20132<\/a>. P<\/span>eter\u2019s point is that God has interfered with the old natural cycle once before in order to make this a usable planet. Then, in verse 6<\/a>, he states that the earth has been destroyed by water<\/em>. This could<\/span> be a reference to two possible instances. It might be a reference to the result of Satan\u2019s fall in Genesis 1:2<\/a> when water was upon the face of the earth and darkness was upon the face of the deep. Or<\/span>, more likely, this might be a reference to the Noahic Flood. Either way, God has interfered with the natural cycle through His judgment by water once before.<\/p>\n

Third, in verse 7<\/a>, Peter states that God <\/span>will interfere again with judgment, but this time it is going to be judgment by fire<\/em>. The present earth is heading for judgment<\/em> and someday it will be destroyed by fire<\/em>. But, even now, the earth is be<\/span>ing stored up for<\/em> [this judgment of] fire<\/em>; the earth is being kept for the day of judgment<\/em> and for the destruction of ungodly men<\/em>.<\/p>\n

In conclusion, Peter\u2019s rebuttal to the doctrine of uniformitarianism <\/span>is that God has supernaturally interfered with \u201cnature\u201d before, and He fully intends to do this again. These mockers have assessed these facts, but they are guilty of willful ignorance.<\/p>\n

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B. The Doctrine of the Lord\u2019s Return\u20143:8\u201313<\/a><\/p>\n<\/div>\n<\/div>\n

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1. God\u2019s Relationship to Time\u20143:8\u20139<\/a><\/p>\n

8\u00a0But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. 9\u00a0The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.<\/p>\n

Peter teaches, in verse 8<\/a>, that God is not bound by time. Therefore, there is no delay in God\u2019s timetable. Peter makes reference to Psalm 90:4<\/a> when he says that to God, a day is as a thousand years and a thousand years as one day<\/em>. What appears to man to be a delay is no delay in God\u2019s timetable. Everything is going exactly according to His plan. It is important to know that men and God have different perspectives. That which man regards as a long time is as one day<\/em> to the Eternal God. A long silence to man is but a moment to God. Some people have used this verse to teach a prophetic timetable in the sense that when the Bible talks about one day, it is a thousand years in God\u2019s prophetic scheme. Thus, they teach that the six days of Creation refer to six thousand years in human history. The seventh day, or the Sabbath, will then be the thousand years of the Millennium. However, Peter does not state that a day is<\/em> a thousand years. He is simply saying that to God, Who is not bound by time, a day is as<\/em> or like<\/em> a thousand years, and a thousand years is as<\/em> or like<\/em> a day. There is no doctrine in Scripture that teaches a day equals a thousand years in prophecy.<\/p>\n

In verse 9<\/a>, Peter presents the reason for the seeming delay: The Lord is not slack <\/em>concerning his promise<\/em>. The word slack<\/em> in Greek means \u201cimpotence;\u201d \u201cweak;\u201d \u201cinability.\u201d The point is that God never delays because He is weak, or because He is impotent, or because of inability. The delay is due to the longsuffering<\/em> of God. God is merely extending His period of grace; He wishes to give opportunity to all to be saved. In reality, the purpose of God is not delayed for He is not slac<\/em>k<\/em> in keeping His promise<\/em>. From the human perspective, there appears to be a delay but, actually, everything is according to God\u2019s plan and timetable.<\/p>\n<\/div>\n<\/div>\n

2. The Great Tribulation\u20143:10\u201313<\/a><\/p>\n

10\u00a0But the day of the Lord will come as a thief; in which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and th<\/span>e earth and the works that are therein shall be burned up. 11\u00a0Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, 12\u00a0looking <\/span>for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13\u00a0But, according to his promis<\/span>e, we look for new heavens and a new earth, wherein dwells righteousness.<\/p>\n

This section deals with the Great Tribulation, the seven years that precede the Second Coming. In verse 10<\/a>, Peter emphasizes t<\/span>he certainty of the coming of the day of the Lord<\/em>. It will come with the suddenness and unexpectedness of a thief<\/em> in the night. The same point is made by Paul in 1 Thessalonians 5:2\u20133<\/a>. The day of the <\/em><\/span>Lord<\/em> will hit the unbeliever with the suddenness and unexpectedness of a thief<\/em> in the night. During the Great Tribulation, the heavens shall pass away with a great noise<\/em>. The Old Testament background <\/span>to this statement is Isaiah 3:13<\/a> and 34:4<\/a>, which mention the same occurrence. Jesus emphasizes the same thing in Matthew 24:29<\/a>. It is also found in Revelation 6:12\u201314<\/a> and 8:12<\/a>. While the heavens shall<\/em><\/span> pass away with a great noise<\/em>, the earth will be burned up<\/em> by the judgments of the Great Tribulation. Many of these are fiery judgments. For example, in the Trumpet Judgments of Revelation 8\u20139<\/a>, the fi<\/span>rst, second, third, and sixth Trumpet Judgments are judgments of fire. In the Bowl Judgments of Revelation 16<\/a>, the fourth Bowl Judgment is a judgment of fire. During the Great Tribulation, there will <\/span>be a burning of the earth. In fact, somewhere between two-thirds and three-quarters of the earth\u2019s surface will be destroyed during the Great Tribulation. In this case, Peter is not dealing with the total destruction of the globe by fire; he is referring to the surface of the earth. Contrar<\/span>y to the mockers\u2019 claims, the earth is not eternal.<\/p>\n

In light of this coming judgment, Peter deals in verses 1<\/span>1\u201313<\/a> with the believer\u2019s lifestyle. What should their lifestyle be in view of the coming of the Great Tribulation? According to verse 11<\/a>, believers should be characterized by holy<\/em> and righteous living<\/span>. According to verse 12<\/a>, believers should be characterized by looking for and desiring the day of God<\/em>. This is an awesome statement to make. The day of God<\/em> is the same thing as the day of the Lord<\/em>; th<\/span>is is the most common biblical name for the seven years of the Great Tribulation. Here, Peter is encouraging believers to earnestly<\/em> seek, desire, and look for the Day of Jehovah; the day of the Lord; <\/span>the day of God\u2014the Great Tribulation. The reason to look forward to the Tribulation is explained in verse 13<\/a>: the Kingdom will be set up by means of the Tribulation judgments. Believers\u2019 lifestyle rig<\/span>ht now, in this age, will determine their future position in the Kingdom. The new heavens<\/em> and new earth<\/em> Peter is speaking about in this passage are not the eternal heavens and new earth of Revelation <\/span>21\u201322<\/a>. Rather, he is talking about the new heavens<\/em> and new earth<\/em> of the Millennium. The millennial new heavens<\/em> and new earth<\/em> are the same new heavens<\/em> and new earth<\/em> spoken of twice by Isaiah the Prophe<\/span>t: 65:17\u201325<\/a> and 66:22<\/a>. The earth will have to be renovated for the Millennium. The earth will be greatly destroyed by fire through the fiery judgments of the Great Tribulation. This destruction is des<\/span>cribed in two phrases: the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat<\/em>. Thus, for the Millennium, the earth will have to be miraculously renovated and hence<\/span> the phrase new heavens and a new earth<\/em>. It is only through the Tribulation judgments that the Kingdom will be set up. Righteousness<\/em> will dwell in this Kingdom, and the believers\u2019 lifestyle here and n<\/span>ow is going to determine their position in the Kingdom. Therefore, the reason to desire the Great Tribulation is not because of what will happen during that period, but believers should desire the Great Tribulation because of its result: the Messianic Kingdom. The fac<\/span>t that righteousness will dwell in the Kingdom is a truth also taught in Isaiah 9:6\u20137<\/a>; Jeremiah 23:5\u20137<\/a>; 33:16<\/a>; and Daniel 9:24<\/a>.<\/p>\n

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<\/span><\/span>FIVE<\/p>\n

Concluding Exhortations\u2014<\/em>3:14\u201318a<\/em><\/a><\/p>\n<\/div>\n<\/div>\n

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A. Exhortation to Good Conduct\u20143:14<\/a><\/p>\n

Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight<\/em>.<\/p>\n

Peter wants his readers to be zealous for righteousness. The way to be zealous for righteousness is a twofold process: First, be zealous for righteousness in peace. Peace<\/em> comes from a knowledge of God\u2019s plan that shows God is in control. This is followed by a perfect reliance upon Him. They must seek the knowledge of God\u2019s plan with diligence;<\/em> if they do this, they will be found in peace.<\/p>\n

Second, believers need to be zealous for righteousness without spot<\/em> or blemish and blameless in his sight<\/em>. This condition is in contrast to the condition of the false teachers mentioned in 2:12<\/a>.<\/p>\n<\/div>\n<\/div>\n

B. The Authentication of Paul\u20143:15\u201316<\/a><\/p>\n

15\u00a0And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you; 16\u00a0as<\/span> also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own <\/span>destruction.<\/p>\n

In authenticating Paul, Peter points out three issues. First, in verse 15a<\/a>, the topic is the longsuffering<\/em> of God, which is for salvation<\/em>. In other words, the purpose of God\u2019s slackness<\/span> in dealing with the promise of His return is to give people more opportunity and time to be saved.<\/p>\n

Second, in verse 15b<\/a>, Peter reminds the believers this is something Paul<\/em> had also written to them, a<\/span>nd it has come out of Paul\u2019s wisdom<\/em>. Clearly, Peter has an admiration for Paul<\/em> and his wisdom<\/em>. Peter refers to Paul as the beloved brother<\/em>. In spite of the differences and disagreements between them, <\/span>in spite of the negative incident that occurred in Galatians 2:11\u201321<\/a>, Paul<\/em> was still considered by Peter to be a beloved brother<\/em>. Peter came to realize that Paul<\/em> was correct in rebuking him. Now he me<\/span>ntions that Paul<\/em> had written the same things to these believers. When Peter says: Paul \u2026 wrote to you<\/em>, he has, at least, the Book of Galatians in mind because II Peter was written to the same body of <\/span>believers as I Peter, and in 1 Peter 1:1<\/a> he mentions Galatia.<\/p>\n

Third, in verse 16<\/a>, Peter discusses the epistles<\/em> of Paul and states that Paul also spoke of these things<\/em>. Peter\u2019s meaning is Paul also spo<\/span>ke of false teachers in his epistles<\/em>. Then Peter admits that some of the things Paul has been writing are hard to be understood<\/em>. A single Greek word, dusnoetos<\/span>, is used here to say hard to be understo<\/em><\/span>od<\/em>. Everything Paul wrote is understandable, but some things he wrote require a great deal of time and effort to study. Peter states something else about Paul\u2019s writings: the false teachers are corrup<\/span>ting Paul\u2019s writing as they do other scriptures<\/em>. The word translated wrest<\/em> is taken from the Greek word strebloo<\/span>, which means \u201cto pervert\u201d or \u201cto twist.\u201d The Greek word translated as other<\/em> means \u201canot<\/span>her of the same kind.\u201d This shows that Peter considered Paul\u2019s epistles as Scripture. It is important to understand that it was not some church council who decided which books of the Bible were in the canon and w<\/span>hich were not. If something was canonical, it was recognized immediately as being Scripture. Peter clearly understands Paul\u2019s letters to not be just epistles, but he understands them to be Scripture. They are of equal authority with <\/span>the other scriptures<\/em>, which is the Old Testament. That which Peter writes about Paul shows they have been reconciled in spite of their earlier differences.<\/p>\n

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C. Final Warning\u20143:17\u201318a<\/a><\/p>\n

17\u00a0Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness. 18\u00a0But grow in the grace and knowledge of our Lord and Saviour Jesus Christ.<\/p>\n

In the final warning, Peter wants to emphasize two points. The first point is in verse 17<\/a>: to beware of falling into false doctrine. The Greek word used for fall<\/em> in this verse is the one Paul used in Galatians 5:4<\/a> where he wrote: to fall from grace<\/em>. The expression \u201cto fall from grace\u201d does not mean to lose salvation. It simply means that, if someone goes back to the Law, he no longer operates in the sphere of grace. He has fallen from the sphere of grace and is now operating in the sphere of Law. If these believers fall into false doctrine, they will also fall from the sphere of grace and will be operating in the sphere of works. It will mean they have been carried away with the error of the wicked<\/em>. They will be tossed to and fro by every wind of doctrine and, therefore, they fall from<\/em> [their] own stedfastness.<\/p>\n<\/div>\n<\/div>\n

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The second point, in verse 18a<\/a>, is the exhortation to grow spiritually: grow in the grace and<\/em> [in the] knowledge of o<\/em><\/span>ur Lord and Saviour Jesus Christ<\/em>. To grow<\/em> in grace<\/em> means to understand positional truth, and this understanding comes by the knowledge of our Lord and Saviour Jesus Christ<\/em>. The use of the present impe<\/span>rative Greek tense means the believers are commanded to keep on growing in grace.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>SIX<\/p>\n

The Benediction\u2014<\/em>3:18b<\/em><\/a><\/p>\n

To him be the glory both now and for ever. Amen<\/em>.<\/p>\n

The benediction emphasizes the glory<\/em> of God both for the present and the future. It concludes with the Jewish Amen<\/em>, which mea<\/span>ns \u201cso be it.\u201d<\/p>\n<\/div>\n<\/div>\n

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 <\/p>\n","protected":false},"excerpt":{"rendered":"

ONE Introduction\u20141:1\u20132 1\u00a0Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ: 2\u00a0Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; Three main points should be … <\/p>\n

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