Author

Ed Urzi

2 Peter – Chapter One VI

by Ed Urzi October 1, 2024

“Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (2 Peter 1:1 ESV).

The Gospel of Luke details an episode from Jesus’ life that relates to our text from 2 Peter 1:1…

“Now it came to pass in those days that [Jesus] went out to the mountain to pray, and continued all night in prayer to God. And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles” (Luke 6:12-13).

The following verse identifies Peter as the first among those who were chosen by Jesus to serve in this capacity. One source defines the word “apostle” in the context of these passages…

“The word apostle is the translation of apostolos, a Greek word made up of apo ‘from’ and stello ‘to send,’ thus referring to the act of sending someone on a commission to represent the sender. It was used of a messenger or an envoy who was provided with credentials. Our word ambassador would be a good translation.” ₍₁₎

As noted earlier, an apostle serves as a commissioned representative, much like an emissary who represents a person or a nation. As a Biblical apostle, Peter served as an ambassador for Christ. In other words, Peter represented the one who had appointed him to that ministry. Although every follower of Jesus represents Him as well, the Biblical apostles possessed distinct qualifications that distinguished them from anyone else who might adopt that title. For example…

Jesus personally appointed these twelve men to serve as Apostles during His earthly ministry (Matthew 10:1-4, Acts 9:10-16).
They were firsthand eyewitnesses who saw Jesus following His resurrection (1 Corinthians 9:1).
God endowed them with the ability to perform miraculous works (Acts 2:43).

Thus, it is important to keep these qualifications in mind if we should encounter those who self-identify as apostles today. While the title of “apostle” is no longer conferred upon anyone today as it was in the Biblical era, we can still fulfill our role as “ambassadors for Christ” in a similar manner.

Finally, we should not overlook the message Jesus conveyed to the church at Ephesus from the book of Revelation: “…you have tested those who say they are apostles and are not, and have found them liars” (Revelation 2:2). If fraudulent apostles existed in the Biblical era, then we must be equally watchful for their presence today.

2 Peter – Chapter One V

by Ed Urzi September 30, 2024

“Simon Peter, a bondservant and apostle of Jesus Christ, To those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ” (2 Peter 1:1).

A first-century author customarily signed a letter at the beginning of his or her correspondence and not at the end, as we typically do today. In keeping with that custom, the first sentence of this letter reveals our author’s identity: “Simon Peter.” While this “signature” may seem unremarkable, Peter may have had a reason to identify himself in this manner.

You see, “Simon” was Peter’s birth name. But much like the great Old Testament patriarchs Abraham and Jacob, Peter also received a new name. That name was given to him by none other than Jesus Himself…

“…I will call you Peter, which means ‘a rock.’ On this rock I will build my church, and death itself will not have any power over it” (Matthew 16:18 CEV).

Since this letter was likely written to a diverse, multi-national audience, a name with Jewish roots (like Simon) and a Greek name like Peter would appeal to a variety of cultural backgrounds. If Peter had this in mind, we might draw a parallel to Paul the Apostle’s approach to ministry: “I have, in short, been all things to all sorts of men that by every possible means I might win some to God” (1 Corinthians 9:22 Phillips).

It’s also interesting to note Peter’s self-description at the beginning of this letter: “a bondservant and apostle of Jesus Christ.” While a typical servant might seize an opportunity for freedom, a bondservant was someone who willingly accepted a servant’s position. In fact, Peter was just one of many New Testament leaders to adopt that title, a list that included Paul (Romans 1:1), Epaphras (Colossians 4:12), James (James 1:1), and Jude (Jude 1:1).

This brings us to Peter’s other self-designation: apostle. In a Biblical context, the word “apostle” refers to an individual who fulfills the role of a commissioned representative, much like an ambassador or spokesperson. We’ll consider this title at greater length in our next study, but for now, we should note the sequence Peter uses to open this epistle: Peter chose to identify himself as a servant first, and apostle second. That did not diminish Peter’s apostolic authority, but it does serve to illustrate his priorities.

One author reflects on these self-designations, highlighting the qualities of humility and dignity that we should seek to emulate…

“Peter identifies himself with a balance of humility and dignity. As a servant, he was on equal basis with other Christians—an obedient slave of Christ. As an apostle, he was unique, divinely called, and commissioned as an eyewitness to the resurrection of Christ.” ₍₁₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:1.

2 Peter – Chapter One IV

by Ed Urzi September 27, 2024

Our introduction to the book of 2 Peter will conclude with a look at the similarities that exist between certain portions of this letter and the Biblical book of Jude. For example, 2 Peter 2:4-3:3 and Jude 1:6-18 explore similar themes and, in certain instances, contain nearly identical wording. The subjects covered in these passages feature several parallels, including…

Demonic beings and their future judgment (2 Peter 2:4 – Jude 1:6).
The Old Testament cities of Sodom and Gomorrah (2 Peter 2:6 – Jude 1:7).
Disrespect for authority figures (2 Peter 2:10 – Jude 1:8).
Angelic beings and their refusal to bring reviling accusations (2 Peter 2:11 – Jude 1:9).
A reference to Balaam, the Old Testament figure who collaborated with a rival king and devised a strategy to ensure Israel’s downfall (2 Peter 2:15 – Jude 1:11).
False teachers and others who speak great swelling words of emptiness (2 Peter 2:18 – Jude 1:16).
Scoffers or mockers who walk according to their own lusts (2 Peter 3:3 – Jude 1:18).

One Biblical scholar discusses these similarities along with their implications…

“Some relationship between 2 Peter and Jude is virtually certain. Although verbatim agreement is rare (2:17; cf. Jude 13), they have similar ideas, words, OT illustrations, and order of text (2:1–18; cf. Jude 4–16). Several explanations are possible. Either 2 Peter used Jude (the scholarly consensus), or Jude used 2 Peter, or there was a common source unknown to us.

None of these possibilities regarding the direction of dependence between 2 Peter and Jude (or even a lost shared source) is problematic for the apostolic authority of this epistle. There is no reason why an apostle could not choose to make use of other documents in his writing as long as these documents teach the truth.” ₍₁₎

So, armed with this background information, we will set out on a journey through the Biblical book of 2 Peter. Much like the practice sessions that help prepare a student, athlete, or musician, the book of 2 Peter functions in much the same manner. Rather than solely instructing us, the book of 2 Peter reminds us to practice the things we have already learned.

Finally, we should remember Jesus’ poignant exchange with Simon Peter just prior to His ascension: “…’Simon, son of Jonah, do you love Me? …Feed My sheep'” (John 21:17). Now, as Peter’s imminent death draws ever closer, he will take the opportunity to share some final words with those whom Jesus entrusted to him so many years earlier.

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2254.

2 Peter – Chapter One III

by Ed Urzi September 26, 2024

Nearly every book in the New Testament has its share of critics who question the authenticity and divinely inspired nature of that book. The Biblical epistle of 2 Peter is no exception. Nevertheless, the book of 2 Peter has sparked a substantial debate among New Testament scholars, one that surpasses that of many other books in the Biblical canon.

While various ancient authors quoted or alluded to the book of 2 Peter, the first explicit reference to this epistle did not appear until the third century A.D. The dissimilarities in style, content, and vocabulary that exist between the books of 1 and 2 Peter have also raised concerns regarding Peter’s authorship. In seeking to address those objections, we can begin with a look at what this letter claims for itself…

First, the author claims to be Peter in the opening verse of this letter (2 Peter 1:1).
The author alludes to Jesus’ prediction of his death (2 Peter 1:14, compare with John 21:18-19).
2 Peter chapter one refers to Jesus’ transfiguration and makes the following claim: “…we witnessed his majesty with our own eyes” (2 Peter 1:16 GW).
The closing chapter of this letter references an earlier epistle that presumably refers to the Biblical book of 1 Peter (2 Peter 3:1).

With this in mind, how can we reconcile these differences between the epistles of 1 and 2 Peter? We might explain some of those variations if we consider the possibility that Peter employed an amanuensis (or secretary) to compose his previous letter (see 1 Peter 5:12). On the other hand, the book of 2 Peter might have been authored by Peter himself, or a different secretary under his guidance.

Furthermore, these letters differ in terms of their subject matter. Just as dissimilarities can arise between two books on different subjects by the same author, it is important to note the topical differences that exist between the letters of 1 and 2 Peter. The dominant theme of 1 Peter involves the importance of honoring God in responding to the trials and sufferings we experience in life. 2 Peter tackles the issue of false teachers and the need to adhere to sound doctrine.

Finally, it’s hard to believe that an unknown author would fabricate a cautionary letter on the subject of false teaching while falsely claiming to be Peter. Furthermore, 2 Peter 1:16 states, “When we told you about the power and the return of our Lord Jesus Christ, we were not telling clever stories someone had made up…” (CEV). If 2 Peter was written by a spurious author, then the book itself would be a “clever story someone had made up.”

Therefore, it seems best to accept the author of 2 Peter for who he claims to be.

2 Peter – Chapter One II

by Ed Urzi September 25, 2024

So what are the key elements that our author sought to memorialize here in the book of 2 Peter? Well, there are two points of emphasis in this letter that we can summarize as follows…

The danger posed by heretical teachings and those who endorse them.
The importance of acquiring authentic Biblical knowledge.

One pastoral commentator takes a holistic approach to these twin areas of concern…

“In 1 Peter, he emphasized suffering and the hope of heaven. In this letter, he addressed the apostasy and heresy that was growing in the church and that would be increasing in the future. The defense against this false teaching was to be a strong adherent to the inspired Word of God. He referred often to knowledge and learning. This emphasis on the Word of God bears a striking similarity to Paul’s emphasis in his last book, 2 Timothy. Both men, in their final books, drove home the point that studying the Word of God, and teaching the Word of God, is the only way to continue to grow to be who God wants us to be.” ₍₁₎

Another source adds, “The word, ‘knowledge,’ appears in some form 16 times in these 3 short chapters. It is not too much to say that Peter’s primary solution to false teaching is knowledge of true doctrine.” ₍₂₎ While the book of 2 Peter does not specify the aberrant teachings in question, that ambiguity works to our advantage in certain respects. Since false ideologies are present in every generation, these warnings remind us to stay vigilant, no matter how those doctrines come packaged.

Nevertheless, we can make an educated guess about the concerns that may have prompted this letter. For instance, several New Testament-era churches were dealing with a form of Gnosticism that had made inroads into the church at large. One scholar offers a concise overview that highlights the two primary forms of that doctrine…

“There were two types of Gnostic false teachers: (1) salvation is through secret knowledge and, therefore, it does not matter how you live (antinomian libertines) and (2) salvation through secret knowledge plus a very restricted lifestyle (legalists).” ₍₃₎

The teachers mentioned in the epistle of 2 Peter seem to belong to the former category, for “Evidently they believed grace made them ‘free’ to do whatever they pleased (2:19). Accordingly, they exercised their ‘freedom’ in immoral behavior and ridiculed those who did not follow their example (perhaps labeling them prudish or legalistic).” ₍₄₎

(1) Chuck Smith, The Word For Today Bible, “Introduction To The Second Epistle Of Peter” pg. 1649

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006).

2 Peter – Chapter One I

by Ed Urzi September 24, 2024

“Simon Peter, a bondservant and apostle of Jesus Christ…” (2 Peter 1:1).

Among all the books of the Bible, the New Testament epistle of 2 Peter stands as one of the most contentious entries in the Biblical canon. While this letter begins with an author’s reference in the very first words of this epistle, we’ll later see that many dispute that claim.

However, this identifying reference allows us to make some observations regarding this letter and where it fits in the Biblical timeline. Perhaps the easiest way to establish that timeline is to start at the end of the Apostle Peter’s life and work back from there. We can begin with the traditional belief that Peter was martyred during the reign of the Roman Emperor Nero in or around A.D. 67-68.

We can refine that chronology with a look at 2 Peter 3:1. That portion of Scripture references an earlier letter that apparently relates to the Biblical epistle of 1 Peter. If we accept that 1 Peter was authored around A.D. 65, then 2 Peter was likely written sometime within the 36-month period between A.D. 66 – A.D. 68.

1 Peter 5:13 also suggests that “Babylon” served as the point of origin for that earlier letter. Despite the cryptic nature of that reference, many associate “Babylon” with the ancient city of Rome. Therefore, we can reasonably assume that 2 Peter was also written in Rome, the place where Peter was likely imprisoned before his execution.

As to the intended audience for this letter, it appears that our author directed his message to those who had also received his first letter: “…God’s chosen people who are temporary residents in the world and are scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1 GW).

Thus, we can classify the book of 2 Peter as a general epistle since it was intended for a collection of regional churches rather than one specific congregation. This regional area, formerly known as Asia Minor, served as home to several New Testament-era churches, including the seven churches mentioned in Revelation chapters two and three.

Finally, 2 Peter 1:13-15 clarifies an important motive behind this letter…

“I think it only right for me to stir up your memory of these matters as long as I am still alive. I know that I shall soon put off this mortal body, as our Lord Jesus Christ plainly told me. I will do my best, then, to provide a way for you to remember these matters at all times after my death” (GNT).

The specter of imminent death thus compelled our author to memorialize the points he will share with us.

1 Peter – Chapter Five XXXII

by Ed Urzi September 23, 2024

“Greet one another with a kiss of love. Peace to all of you who are in Christ” (1 Peter 5:14 HCSB).

“Peace” is commonly characterized as a state of contentment and/or well-being. This might include the absence of external hostilities (ranging from armed conflicts to personal disagreements) to internal struggles with things like anxiety or insecurity. Therefore, a person who is free from internal or external discord is someone who is likely to be “at peace.”

The problem is that peace can often be difficult to attain. In fact, the quest for peace can be so elusive that some abandon it entirely. For instance, there are those who seek to anesthetize their lack of peace through alcohol abuse, drug use (prescription or illicit), or materialism. Others may experiment with self-help strategies that seem promising but fail to address the underlying issues.

The root cause of those underlying issues (whatever they may be) is ultimately traceable to the conflict that exists between human beings and their Creator. Thus, the road to genuine peace begins with faith in Christ (Romans 5:1).

We should also recognize that “peace” and “happiness” are two different things. You see, happiness often comes from getting what we want. Unfortunately, acquisitions like financial wealth or possessions may quickly disappear, thus destroying the peace of those who invest in such things. The problem is that “things” cannot ensure lasting peace, for the source of genuine peace is not something but Someone– God Himself. Since peace is a characteristic quality of the Spirit of God (Galatians 5:22), we should look to Him for lasting peace in an ever-changing world.

This peace is available to us through Jesus’ sacrificial death on the cross, for as Jesus told His disciples, “I am leaving you with a gift– peace of mind and heart! And the peace I give isn’t fragile like the peace the world gives. So don’t be troubled or afraid” (John 14:27 TLB).

With that, we will close our look at the Biblical epistle of 1 Peter with an insight that is just as valid today as it was in the New Testament era…

“Peter’s object in this Letter was to assure the believers of the Dispersion that the Christian faith which they held was the true faith-or, as he calls it, the true grace of God. Perhaps in the heat of persecution, they might be tempted to wonder if they had been right to embrace Christianity. Peter declares that they were right. They had found God’s truth and should stand fast in it.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary “C. Exhortations and Salutations (5:1-14)” Edited by Arthur Farstad, Thomas Nelson Publishers.

1 Peter – Chapter Five XXXI

by Ed Urzi September 20, 2024

“Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen” (1 Peter 5:14).

In addition to this reference to “a kiss of love“ here in 1 Peter 5:14, this type of greeting also appears in the Biblical books of Romans, 1 Corinthians, 2 Corinthians, and 1 Thessalonians as well. This represented a customary form of greeting in the Biblical era and remains popular among many cultures today.

Although this may seem to be little more than a cordial way to end this letter, it actually provides us with an opportunity to reflect upon the important concept of “principle and practice.” For instance, let’s consider the modern-day implications of this verse. If current social or cultural norms prevent us from greeting each other in this manner, do we violate this Biblical guideline as a result? In responding to that question, one scholar offers the following perspective…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.”₍₁₎

So this form of greeting conveyed warmth, approval, and a sense of belonging in the cultural context of Peter’s era. Today, there may be different (and more suitable) means of demonstrating those qualities depending on the culture or the individual. Since the Biblical book of Romans advises us to “give preference to one another in honor” (Romans 12:10), we would do well to consider these factors in our interactions with others.

Ultimately, it is better to demonstrate respect and affection in a gracious, considerate, and culturally appropriate manner, for that holds greater significance than the mere display of physical affection.

1 Peter – Chapter Five XXX

by Ed Urzi September 19, 2024

“She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son” (1 Peter 5:13 ESV).

In the Biblical book of 1 Timothy, Paul the Apostle opened that epistle by addressing Timothy as “my true son in the faith“ (1 Timothy 1:2 CSB). Just as Timothy was much like a son to Paul, our passage from 1 Peter 5:13 tells us that the Apostle Peter shared a similar relationship with a man named Mark. This reference to Mark as “my son” suggests that Peter may have played a crucial role in Mark’s spiritual life.

Mark’s name appears frequently within the pages of the New Testament, including the account of a missionary journey with Paul and another leader named Barnabas that ended poorly. Later on, Paul and Barnabas had the following exchange…

“…Paul said to Barnabas, ‘Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing.’ Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus” (Acts 15:36-39).

However, that incident did not spell the end of Paul’s relationship with Mark. As Paul neared the end of his life, he said to Timothy, “Get Mark and bring him with you, because he is helpful to me in my ministry” (2 Timothy 4:11 NIV). Mark was also with Paul during one of Paul’s imprisonments, according to Colossians 4:10.

This leads us to the traditional and enduring legacy of Peter’s “father and son” relationship with Mark- the Gospel of Mark itself…

“Tradition has always closely connected Peter with Mark, and has handed down the story that he was intimately involved with Mark’s gospel. Papias, who lived towards the end of the second century and was a great collector of early traditions, describes Mark’s gospel in this way: ‘Mark, who was Peter’s interpreter, wrote down accurately though not in order, all that he recollected of what Christ had said or done.’

…According to Papias, Mark’s gospel is nothing other than the preaching material of Peter. In similar vein Irenaeus says that after the death of Peter and Paul at Rome, ‘Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter.’ It is the consistent story of tradition that Mark, the evangelist, was indeed a son to Peter, and all the likelihood is that these greetings are from him. ₍₁₎

(1) Barclay, William. William Barclay’s Daily Study Bible, “Greeting (1Pe_5:13).”

1 Peter – Chapter Five XXIX

by Ed Urzi September 18, 2024

“She who is in Babylon, elect together with you, greets you; and so does Mark my son.” (1 Peter 5:13).

This reference to “Babylon” offers some interesting possibilities that add to the depth of our understanding of this epistle. You see, this passage may offer a clue that identifies its place of origin. While “Babylon” may seem to be a straightforward reference, the location and identity of that place is a subject of great debate.

For instance, some associate this reference to “She who is in Babylon” with Peter’s wife. Since 1 Corinthians 9:5 indicates that Peter’s wife was involved in his ministry, it’s possible that Peter conveyed her greetings as part of this letter. However, many believe that “Babylon” represents a specific location or a coded reference to another place.

The following commentator summarizes these latter possibilities…

“There is some question as to where Peter was when he wrote this letter. He offers greetings from the church in Babylon (1 Pet. 5:13), but we aren’t sure what he meant by Babylon. There are those who suggest that this is literal Babylon, which was in present-day Iraq. There are others who say that Peter was actually in Rome at this time and was using Babylon as a code word for Rome. This is probably the majority opinion among scholars. (Revelation 1:7 is another passage of Scripture that seems to refer to Rome as Babylon).” ₍₁₎

So why would Peter adopt a code word to refer to the city of Rome? Two possibilities emerge in answer to that question. First, Rome was known for its pervasive immortality. Therefore, it was natural to associate Rome with ancient Babylon, a place with a similarly immoral reputation. Next, it’s important to remember that Roman mail delivery was highly insecure, and Roman government officials could open any piece of mail that aroused their suspicion.

That brings us to the emerging political climate of that era. For example, Acts 18:2 recounts the expulsion of the Jewish people from Rome during the reign of the Roman Emperor Claudius. Since the ancient church largely consisted of Jewish men and women, it was unwise to draw attention to their presence there. In addition, state-sponsored persecution also represented a growing concern during the latter part of the first century.

Thus, it was inadvisable to alert the Roman authorities to the existence of a Christian community within their capital city. These realities may explain why Peter may have coded this reference within his letter.

(1) Chuck Smith, The Word For Today Bible, “Introduction To The First Epistle Of Peter” [pg. 1640]

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