Author name: Ed Urzi

About This Chapter: In the closing chapter of his letter, Peter reminds his audience of the words spoken by the prophets and apostles concerning the return of Christ. He warns that in the last days scoffers will question the promise of the Lord’s return, forgetting God’s past acts of judgment and His authority over creation. Peter explains that what appears to be delay is actually the patience of God, giving opportunity for repentance. The chapter concludes by calling us to live holy and faithful lives while awaiting the new heavens and new earth promised by God.

2 Peter 3:1–7 — Remembering the Words of the Apostles and Prophets
2 Peter 3:8–10 — The Patience of God and the Certainty of the Day of the Lord
2 Peter 3:11–14 — Holy Living in Light of the Future
2 Peter 3:15–18 — Guarding Against Error and Growing in Grace

2 Peter 3:1–7 — Remembering the Words of the Apostles and Prophets

I

The final chapter of the book of 2 Peter reveals our author’s deep affection for his readers. In fact, the word “beloved” appears five times in the eighteen verses that comprise this portion of Scripture. Within this chapter, the Apostle will encourage his audience to reflect on the past, consider the future, and seek guidance for the present in order to “…grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18).

The opening verses of chapter three mark the beginning of that journey…

“Beloved, I now write to you this second epistle (in both of which I stir up your pure minds by way of reminder), that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior” (2 Peter 3:1-2).

This reference to “my second letter” (NIV) likely refers to the Biblical book of 1 Peter. If so, this highlights Peter’s commitment to reinforce the sound doctrinal teachings he shared earlier. Furthermore, the last chapter of this letter (and Peter’s determination to stir up their pure minds “by way of reminder”) parallels a trio of similar commitments from the first chapter…

• “I will not be negligent to remind you always of these things” (2 Peter 1:12).
• “Yes, I think it is right …to stir you up by reminding you” (2 Peter 1:13).
• “…I will be careful to ensure that you always have a reminder of these things…” (2 Peter 1:15).

So, Peter’s intent in authoring this letter was not merely instructional, but to serve as a reminder for his readers to apply what they had already learned. In light of this, Peter endeavored to stir his audience to action. Much as a homeowner might stir up the coals in a fireplace to bring warmth and light to a home, Peter sought to ignite their desire to grasp Jesus’ teachings and act on them. The same holds true for contemporary readers of this epistle as we reflect on the teachings of the Scriptures and seek to put them into practice.

Finally, we should note this reference to “…the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles” (NIV). This serves to establish an equal level of authority between the Old Testament prophets and New Testament apostles. Our author will revisit this topic again near the end of this chapter when he introduces us to a special guest.

Image Attribution: Rickyukon, CC BY-SA 4.0, via Wikimedia Commons

II

This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles” (2 Peter 3:1-2 ESV).

In addition to expressing the Apostle Peter’s deep affection for his readers, our text from 2 Peter 3:1 also makes reference to a “sincere mind” or “wholesome thinking” (NIV). However, the passage quoted above defines sincerity in a way that transcends the ordinary definitions of honesty, earnestness, and candor.

Although sincerity is often associated with a lack of pretense, this word is rooted in the concept of “judging by sunlight” in the original language of 2 Peter 3:1. While it may be difficult to see the correlation between these ideas, some background information can help establish a connection between these seemingly unrelated themes. To do so, let’s return to the scene of a first century marketplace to witness a prospective transaction between a buyer and a seller.

In ancient times, an unethical merchant might seek to market a defective earthenware vessel to an unsuspecting customer. To accomplish this, a dishonest vendor would camouflage the damaged portion of a container by carefully applying a thin layer of wax. Once painted, the final product looked as if it was in perfect condition- until the purchaser attempted to fill it with water and subsequently discovered the truth.

To avoid that problem, a knowledgeable consumer would inspect a potential purchase by holding it up to the sun and looking within. The resulting sunlight would instantly illuminate any damage that had been repaired in such a manner. Armed with that information, a prospective buyer could negotiate a better price or discard the damaged item in favor of an unbroken piece.

So how does this apply to contemporary readers of this passage? Well, this portion of Scripture reminds us of the need to maintain sincerity and authenticity in our thinking. Unlike those who avoid being honest with themselves, the Biblical Scriptures encourage us to cultivate a God-honoring thought life that is truthful and ethical. Then, if we are “brought into the light” and examined by others, it will be evident that we are sincere individuals who genuinely represent God, rather than hypocritical “cracked pots.”

This brief aside also encourages us to avoid the path chosen by the false teachers that Peter identified for us in the previous chapter. A person who displays a “pure mind” (NET) thus serves as an appropriate contrast to others who prefer “…carousing in their own deceptions” (2 Peter 2:13).

Image Credit: “A very old crack” by Unhindered by Talent is licensed under CC BY-SA 2.0.

III

“knowing this first: that scoffers will come in the last days, walking according to their own lusts” (2 Peter 3:3).

The word “first” can be used to mark the beginning of a numerical sequence or denote something of primary importance. The Apostle Peter has that second definition in view regarding the things he will say over the next few verses. Those things relate to blatant scoffers (NET), or mockers (Phillips) who will “…laugh at the truth” (TLB).

A “scoffer” is defined as someone who expresses derision or scorn for another person or thing. ₍₁₎ The Biblical definition of this word serves to identify someone who derides another person. ₍₂₎ While many of us are probably acquainted with those who exhibit such traits, “scoffing” actually has a lengthy history that dates back to the Garden of Eden.

For instance, Genesis 3: 1 tells us that the devil (in the form of a serpent) approached Eve with a seemingly harmless question: “Did God really say you must not eat the fruit from any of the trees in the garden?” (Genesis 3:1 NLT).

When Eve stated that consuming the fruit from the Tree of the Knowledge of Good and Evil would bring certain death, the serpent responded with a scoffer’s retort: “’…You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:4-5). This episode illuminates an unfortunate reality: those who choose to scoff at God’s Word in the last days are not unlike the one who scoffed at God’s Word in the first days.

That brings us to the difference between the “end times” and the “last days” mentioned here in 2 Peter 3:3. Although these terms are sometimes used interchangeably, the term “end times” commonly refers to the events that will unfold shortly before this era of human history concludes. In contrast, the “last days” began with Jesus’ ascension and will expire upon His return.

For instance, the Biblical book of Hebrews tells us, “…in these last days [God] has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:2 ESV). So this reference to the “last days” pertains to the current period of human history, an era where God has spoken to us through His Son.

So while scoffers have been present in every era, we can expect them to increase in number as we approach the end of this chapter in human history.

(1) scoffer. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved August 26 2024 from https://www.thefreedictionary.com/scoffer

(2) G1703 – empaiktes – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1703/kjv/tr/0-1/

IV

“Knowing this first, that there shall come in the last days scoffers, walking after their own lusts” (2 Peter 3:3 KJV).

Our author has repeatedly addressed the risks associated with an attitude of lust over the course of this epistle. For example, the word “lust” (in its various forms) appears four times in the three chapters of this letter. 2 Peter 3:3 serves as one such example in describing those who walk after their own lusts.

In a general sense, “lust” is a characteristic that is found among those who seek to exploit others in various ways. It may also involve a desire to possess or control someone (or something) that belongs to someone else. Whenever we engage is such behaviors, we effectively strip others of their humanity and objectify them for use in gratifying our needs or desires. One translation of this passage helps communicate this idea in speaking of those “…whose only guide in life is what they want for themselves” (Phillips).

Since lust is typically distinguished by selfishness (Colossians 3:5 and 1 Thessalonians 4:4-5), it is incompatible with the God who is love (1 John 4:8, 1 Corinthians 13:4-7). In the words of one source, “Those who give way to their own lusts will always mock at any incentive to noble living.” ₍₁₎ This behavior will signify a growing trend as we approach the end of days.

This characteristic is also associated with the act of “walking” in our text from 2 Peter 3:3. “Walking” is a Biblical idiom that refers to our conduct, disposition, and/or manner of life. 2 Corinthians 5:7 employs this idea in a positive sense when it tells us that God’s people are those who “…walk by faith, not by sight.” We find a similar example in Colossians 2:6: “As you therefore have received Christ Jesus the Lord, so walk in Him.”

However, the scoffers mentioned here in 2 Peter 3:3 are those who travel a different path. Thus, it is important to recognize that this type of conduct is not a mistake, an accident, a momentary indiscretion, or an isolated lapse in judgment. Instead, “lustfulness” represents an ingrained pattern of behavior, or a characteristic quality that serves to distinguish these individuals.

The following Biblical commentator shares several insights on this passage that are well worth our attention…

“False teachers who know not the truth and know not God have nothing to restrain their lusts. They particularly mock the second coming of Jesus Christ because they want to pursue impure sexual pleasure without consequence, or without having to face divine retribution. They want an eschatology that fits their conduct (cf. 1Jn 2:28, 29; 3:2, 3).” ₍₂₎

Image Credit: Cheapthrill, Public domain, via Wikimedia Commons

(1) Wheaton, David H. “2 Peter.” In The New Bible Commentary, Revised. Third edition. Edited by Donald Guthrie and J. A. Motyer. Downers Grove, Ill.: InterVarsity Press, 1970. p. 1257. Quoted in Notes on 2 Peter 2024 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/2peter/2peter.htm

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 3:3.

V

“and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation’” (2 Peter 3:4).

It is often easy to associate false teachers or heretical doctrines with cultic organizations or strange religious sects. However, false teachings aren’t limited to such groups- they can come from a variety of other sources as well. You see, false teachers may also exist among the irreligious or the spiritually indifferent. For instance, 2 Peter 3:4 offers a Biblical example of a false teaching that came packaged as something else.

This passage gives us insight into the skepticism of those who dismissed the notion of Jesus’ return by pointing to the lengthy period that has elapsed since His crucifixion and resurrection. Unfortunately, that view is diametrically opposed to the Biblical teaching regarding Jesus’ second advent. We can thus associate this secular mindset with a false teaching, for such individuals operate under the mistaken belief that “…everything has remained the same since the world was first created” (NLT).

While the question posed in 2 Peter 3:4 may represent an honest question for some, it also represents an attitude of presumptuous skepticism for many others. Those who fall into that latter category comprise the mockers or “scoffers” mentioned earlier in verse three. Such questions aren’t based on a genuine desire to learn or understand. Instead, their intent is to ridicule.

This pretentious viewpoint assumes that nothing has changed in the past, and nothing is likely to change in the foreseeable future as well. That represents an opinion that the Apostle Peter will address over the next few verses. In the meantime, we can say that the more frequently we observe these types of behaviors, the closer we are to Christ’s return. As one source reminds us…

“Peter, like Paul (1Th 5:1f.; 2Th 2:1f. ), preached about the second coming (1:16; Ac 3:20f. ), as Jesus himself did repeatedly (Mt 24:34 ) and as the angels promised at the Ascension (Ac 1:11 ). Both Jesus and Paul (2Th 2:1f. ) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming.” ₍₁₎

In contrast to those who choose to disregard the Biblical teachings related to Jesus’ second advent, it is important to live in anticipation of His return. Whether Christ returns for someone at the end of his or her life (whenever that occurs) or whether He returns to begin a new era of history, our responsibility is to be ready whenever He appears.

(1) 2 Peter 3 – Robertson’s Word Pictures in the New Testament – Bible Commentaries – StudyLight.org. (n.d.). StudyLight.org. https://www.studylight.org/commentaries/eng/rwp/2-peter-3.html

VI

“They will say, ‘Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation” (2 Peter 3:4 ESV).

2 Peter 3:4 and its reference to the “fathers [who] fell asleep” is an interesting and descriptive expression that deserves a closer look.

You see, the Scriptures occasionally employ the word “sleep” as a figurative reference to death. Mark 5:22-53 offers one such example in relating the account of a local religious leader whose daughter had fallen ill. Although Jesus graciously agreed to heal her, the young girl tragically succumbed to her illness prior to Jesus’ arrival at her home. Jesus thus arrived at a house that was populated by mourners and others who had gathered to express their condolences.

In response, Jesus answered by saying, “Why all this commotion and weeping? The child isn’t dead; she’s only asleep” (NLT). Those who heard this message reacted with laughter, scorn, and ridicule to that assessment. However, they stopped laughing after Jesus put them out of the house and returned the little girl alive to her parents.

The “fathers” mentioned here in 2 Peter 3:4 likely allude to the ancestral generations of many years ago. The idea is that the circle of life begins at conception and ends at death. While civilizations, technologies, and individual lives come and go, the treadmill of life goes on, according to this perspective.

However, that view has two fatal flaws. The first looks forward into the future and the second looks backward into the past. The first flawed assumption involves an indisputable truth: anything that can’t go on forever, won’t go on forever. ₍₁₎ In other words, the supposed absence of change in the past does not mean things can’t or won’t change in the future. The world in its present form cannot go on forever, and even if it does continue past our lifetimes, we are still left with the prospect of confronting an unknown eternity after a few brief decades of life (at best). So this approach is not only flawed, but depressing as well.

The other flawed assumption is that things have remained unchanged in the past. The Apostle Peter will address that view in the following verse, but for now, we should not permit the routine of daily life to lull us into the false assumption that tomorrow will be the same as yesterday, or the days that preceded it. Instead, we would do well to adapt Jesus’ cautionary message from Luke 12:40…

“Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.”

Image Credit: Larry D. Moore, CC BY 4.0, via Wikimedia Commons

(1) Sometimes referred to as “Stein’s Law.” See Quoteresearch. (2018, April 28). If Something Cannot Go On Forever It Will Stop – Quote Investigator®. https://quoteinvestigator.com/2018/04/28/go-on/Accessed 3 September, 2024

VII

“This will be their line of argument: ‘So Jesus promised to come back, did he? Then where is he? He’ll never come! Why, as far back as anyone can remember, everything has remained exactly as it was since the first day of creation’” (2 Peter 3:4 NLT).

The assertion that “the world remains unchanged” here in 2 Peter 3:4 predates a contemporary theory regarding the processes that have helped shape our present world. That theory asserts that “the present is the key to the past.” The following commentators discuss its relevance to our text from this passage…

“This argument against the second coming of Christ is based on the theory of uniformitarianism, which says that all natural phenomena have operated uniformly since the beginning of the earth. The false teachers were also implying that God is absent from earth affairs.

In effect, they were teaching that, ‘There will not be a great cataclysmic judgmental event at the end of history, because that is not how the universe works. There never has been such a judgment, so why should we expect one in the future? Instead, everything in the universe is stable, closed, fixed, and governed by never varying patterns and principles of evolution. Nothing catastrophic has ever happened in the past, so nothing catastrophic ever will happen in the future. There will be no divine invasion, no supernatural judgment on mankind.’” ₍₁₎

“Their conclusion is based on the careless hypothesis that ‘since the fathers fell asleep, all things continue as they were from the beginning of creation.’ They say that nature invariably follows uniform laws, that there are no supernatural interventions, that there is a natural explanation for everything. They believe in the law of uniformitarianism. This law states that existing processes in nature have always acted in the same manner and with essentially the same intensity as at present, and that these processes are sufficient to account for all the changes that have taken place.” ₍₂₎

By studying the processes of the present, we can often gain valuable insight into the past. However, it is hazardous to presume that all such processes are solely the result of natural causes. The Scriptures tell us that God has previously intervened in world history in a significant manner and will do so again in the future. Our final source guides us toward a better understanding of this concept…

“A valid application of the principle that ‘the present is the key to the past’ is that ‘the kinds of causes known to produce certain kinds of effects in the present can be assumed to produce similar kinds of effects in the past.’ But… this principle does not rule out a credible belief in past miracles, even if no such miracles exist in the present. This use misapplies the principle.” ₍₃₎

Image Credit: Larry D. Moore, CC BY 4.0, via Wikimedia Commons

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 3:4.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [note on 2 Peter 3:4]

(3) Geisler, N. L. 1999. Baker Encyclopedia of Christian Apologetics. Baker reference library. Baker Books: Grand Rapids, Mich. See Troeltsch, Ernst

VIII

“For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water, by which the world that then existed perished, being flooded with water” (2 Peter 3:5-6).

The prominent lyricist Paul Simon once observed that, “…a man hears what he wants to hear and disregards the rest.” ₍₁₎ That poetic observance aptly describes 2 Peter 3:5 and its reference to those who “willfully forget.” This serves to identify someone who makes a volitional choice to ignore God’s past intervention into the affairs of His creation.

Today, we might associate this approach with the 21st century concept of “plausible deniability.” This involves an attempt to disavow any knowledge or responsibility for the actions taken by others. While that strategy may succeed with limited human beings, we cannot hide behind the cloak of plausible deniability when facing an omniscient God who knows our every thought and deed.

One translation underscores this attitude of willful neglect in stating that God’s involvement in the affairs of human history “…escapes their notice” (NASB). This does not refer to a minor detail or an insignificant item that might be overlooked. Instead, several commentators highlight the deliberate and intentional nature of that mindset…

“A more precise translation would be, ‘They persistently (Greek progressive present) ignore one obvious fact.’” ₍₂₎

“It was a culpable ignorance.” ₍₃₎

“This term has the connotation of forgetting something or hiding something; therefore, an intent of purposefulness is contained in the term (cf. 2 Pet. 1:9; 3:5,8).” ₍₄₎

“‘Escapes their notice’ in the Greek means forgets purposely by disregarding information.” ₍₅₎

“[T]hey do not wish to know. Their ignorance is voluntary.” ₍₆₎

So those who adopt this mentality purposely forget that things are not the same as they ever were. God is not like the proverbial watchmaker who “wound up the universe” and then left it to run on its own. In fact, the reality is quite the reverse- God has intervened throughout the course of history, as seen most notably in the example of Noah’s flood.

Thus, the world as we know it has not always existed as it does today. There have been cataclysmic occurrences in the past, and such things will occur again in the future, as the Apostle Peter will remind us over the next few verses of this chapter. While such things may have escaped others’ notice, we should take care to ensure they do not escape our notice. ₍₇₎

(1) The Boxer. © 1968 Words and Music by Paul Simon

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2625.

(3) Kenneth S. Wuest, Word Studies in the Greek New Testament (note on 2 Peter 3:8) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(4) Dr. Bob Utley. Free Bible Commentary, Copyright © 2014 Bible Lessons International 2 Peter 3. (n.d.). http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_09.html

(5) Constable, Thomas. DD. “Commentary on 2 Peter 3”. “Dr. Constable’s Expository Notes”. https://www.studylight.org/commentaries/eng/dcc/2-peter-3.html. 2012.

(6) Jamieson-Fausset-Brown Commentary: Second Peter. (n.d.). https://www.ccel.org/j/jfb/jfb/JFB61.htm

(7) Ibid.

IX

“They purposely ignore the fact that long ago God gave a command, and the heavens and earth were created. The earth was formed out of water and by water, and it was also by water, the water of the flood, that the old world was destroyed” (2 Peter 3:5-6 GNB).

2 Peter 3:5 draws our attention to God’s sovereign act of creation in establishing the heavens and the earth. Unlike those who believe that the universe is a product of random chance, this passage tells us, “…God gave a command, and the heavens and earth were created.” Nevertheless, the “random chance” theory of origin is one that merits further investigation.

For instance, many believe that the universe came into existence through an arbitrary process. This idea suggests that the universe could have formed by chance if given a sufficient amount of time. But let’s consider this premise for a moment. In this context, the word “chance” conveys the statistical probability that something will occur. However, this explanation fails if we apply it to the notion that the universe came into existence through random chance.

The problem is that chance by itself is powerless. For example, let’s consider a scenario where two individuals are engaged in a card game. Person one shuffles the deck of cards and then deals a random selection of cards to person two. With this in mind, let’s ask a few relevant questions…

• Did random chance manipulate or control the cards person two received?
• Can “the power of chance” direct specific cards to player two?
• Does “chance” possess the ability to ensure that person two received a pre-determined sequence of cards?

The answer to these questions is obviously no. In this context, chance simply describes the statistical likelihood that one type of card will be dealt instead of another. This illustration helps explain why “random chance” cannot be responsible for the existence of the universe. Chance doesn’t make things happen; it only describes the probability that something will happen.

Here’s another way to demonstrate this idea. Let’s imagine that someone flips a coin in the air. If we flip a coin in the air, the chance that it will land on “heads” is 50%. ₍₁₎ However, “chance” doesn’t make a coin land that way. Instead, that outcome will depend on several variables. Those variables include the size, shape, and weight of the coin. Other contributing factors include the number of revolutions the coin makes, the environmental conditions, and the surface upon which the coin lands.

The point is that “chance” will not make a coin land on heads or tails- that will be determined by other factors. Chance only describes the statistical probability that a coin will land in a certain manner. In the same way, the idea that “random chance” brought the universe into existence is unsustainable because chance has no ability to “do” anything.

Image Credit: “Dice 04” by Thomas Dippel is licensed under CC BY 2.0.

(1) For the purpose of this illustration, we will discount the nominal possibility that a coin will land on its edge after it is flipped.

X

“But they deliberately forget that long ago by God’s word the heavens came into being and the earth was formed out of water and by water. By these waters also the world of that time was deluged and destroyed” (2 Peter 3:5-6).

This description of the earth’s formation draws our attention to the creation account of Genesis chapter one…

“Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Genesis 1:2 NIV).

Other translations of Genesis 1:2 tell us that the earth was “…without form and void…” (ESV) or “…a shapeless, chaotic mass…” (TLB) at this stage in its development. This lends support to the idea that God first established the components that later became the universe as we know it (Genesis 1:1). For instance, we might interpret this passage to mean that the constituent elements of creation were suspended in a formless, fluid state during this phase. Yet, Earth seems to have been separate and distinct almost from the moment of creation.

One source offers some insight into what likely occurred during that process…

“In the first stage of creation, after the second day, the earth material was surrounded by vast waters above the firmament and suspended in other waters under the firmament {Ge 1:7). The waters beneath the ‘firmament’ (the ‘expanse’ of the troposphere) later were either formed into seas or confined in a ‘great deep’ beneath the earth’s crust. This regime apparently continued until the time of the great flood when they all came together again. Until then the earth was ‘standing’ (Greek sunistemi- that is, being ‘sustained’) in and by the waters.” ₍₁₎

This also corresponds to what we read later in Genesis 7:10-12. That portion of Scripture tells us “…all the underground waters erupted from the earth” (NLT) at the time of Noah’s flood. The sudden emergence of those underground pockets of water would have led to the catastrophic results associated with the flood.

So it wasn’t just the falling rain that produced Noah’s flood. Instead, it was the torrential downpour from above, coupled with the corresponding surge from the water table below.

So while life on this planet cannot survive without the presence of water, it is a curious irony to note how God employed that same element as a catalyst for the destruction of the ancient world along with the wickedness of its inhabitants. Thus, “…it was by means of these the world that then existed was deluged with water and perished” (ESV).

Image Credit: James St. John, CC BY 2.0, via Wikimedia Commons

(1) Institute for Creation Research, New Defender’s Study Bible Notes [2 Peter 3:5] https://www.icr.org/bible/2Pet/3/5/ Accessed 02 September, 2024

XI

“But the heavens and the earth which are now preserved by the same word, are reserved for fire until the day of judgment and perdition of ungodly men” (2 Peter 3:7).

If we were to subtitle our look at this portion of Scripture, we might do so with the following caption: “That was then, this is now.”

The preceding verse introduced the “then” portion of our fictional subtitle when we were told, “…the world that then existed was deluged with water and perished” (2 Peter 3:6 ESV). The “now” portion references the fact that “…heaven and earth are now held in reserve for fire, kept for the Judgment Day and destruction of ungodly people” (CEB).

Although this cataclysmic end-time event tends to command the most attention, there is another aspect of this passage that also reveals a great display of power: “…the heavens and the earth that now exist are being preserved by the same command of God” (GNT). So just as God spoke creation into existence through His word, this verse tells us that He continues to sustain His creation in a similar manner.

Nevertheless, that sustaining effort will continue only as long as God sees fit. When God ceases to maintain the current form of the heavens and earth, He will use fire as His chosen element of dissolution. This imagery should be familiar to readers of the Old and New Testaments alike. For example, the book of the Old Testament prophet Nahum alludes to the fiery presence of God…

“In his presence the mountains quake, and the hills melt away; the earth trembles, and its people are destroyed. Who can stand before his fierce anger? Who can survive his burning fury? His rage blazes forth like fire, and the mountains crumble to dust in his presence” (Nahum 1:5-6 NLT).

A similar image appears in the New Testament epistle of 2 Thessalonians…

“And so I would say to you who are suffering, God will give you rest along with us when the Lord Jesus appears suddenly from heaven in flaming fire with his mighty angels, bringing judgment on those who do not wish to know God and who refuse to accept his plan to save them through our Lord Jesus Christ” (2 Thessalonians 1:7-8 TLB).

Finally, this catastrophic act of destruction is more than just an event that is destined to occur in the remote future. Instead, the Apostle Peter is building towards a present-day application that he will bring to our attention shortly in verse eleven.

Image Credit: “flaming gold” by paloetic is licensed under CC BY 2.0.

2 Peter 3:8–10 — The Patience of God and the Certainty of the Day of the Lord

XII

“But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8).

In midst of the fiery images that precede and follow this passage, the Apostle Peter was quick to reassure his readers that they were among God’s beloved. Yet, this passage also includes a reminder that provides us with an opportunity to consider the nature of time, a familiar commodity that is often difficult to define.

For instance, we can kill time, buy time, or pass the time. Musicians keep time and athletes call time out. Some have time on their hands, while others never seem to have enough. Employees and others can spend time or steal time. Time can be free or expensive, good or bad, wasted or invested, and lost or found. So we can view time in different ways, but what is it?

Well, the notion of “time” encompasses more than just the measurement of hours and days. Time is a “continuous, measurable quantity in which events occur in a sequence proceeding from the past through the present to the future.” ₍₁₎ But here in 2 Peter 3:8, we’re reminded that God exists outside the constraints of time. Since God is timeless, He does not experience sequential events that proceed from the past through the present to the future as we do.

There are several other factors that highlight the contrast between our experience of time and that of God. For example, things like mass, acceleration, and gravity may affect our measurement of time. Our perception of time may also differ, for time may seem to pass slowly for those who are involved in an unpleasant task, but rapidly for those who are engaged in something they enjoy. So, if finite human beings experience these variations in relation to time, we should not be surprised to learn that the Creator of time also relates differently to it.

To illustrate this, Peter reached back to the Old Testament to bring forth a related reference: “For a thousand years in Your sight Are like yesterday when it is past, And like a watch in the night” (Psalm 90:4). Thus, a seemingly long delay for us may be just be a moment for God. This reminds us that we should not adopt the attitude of a scoffer who assumes “…everything goes on as it has since the beginning of creation” as mentioned earlier in verse three. In the words of one source, “To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy.” ₍₂₎

Image Credit: “Time” by Nick J Webb is licensed under CC BY 2.0.

(1) time. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved September 13 2024 from https://www.thefreedictionary.com/time

(2) Jamieson-Fausset-Brown commentary: Second Peter. (n.d.). [verse 8] https://www.ccel.org/j/jfb/jfb/JFB61.htm#Chapter3

XIII

“The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).

Earlier in verse three, Peter the Apostle addressed a question from scoffers who ridiculed those who were awaiting Jesus’ return: “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” One commentary highlights the distinction between those who adopt that dismissive attitude and others who raise valid concerns about the perceived delay in Jesus’ return…

“There is considerable difference between the question ‘where is the promise of His coming?’ and ‘when is the Lord coming?’ The former is of the unbeliever and the latter is of a perplexed believer.” ₍₁₎

With this in mind, we should recognize that it is neither wrong nor inappropriate to ask questions regarding this subject. For instance, the following commentator defines this reference to “slackness”: “The word implies, besides delay, the idea of lateness with reference to an appointed time.” ₍₂₎ If we are similarly puzzled by this apparent delay, then perhaps we may benefit from a change of perspective.

If we desire to know why Jesus has not returned in the centuries that have elapsed since His death and resurrection, we need look no further than 2 Peter 3:9 for the answer. As seen in the passage quoted above, “…he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (NIV). This directs our attention to an important point. Instead of focusing on the apparent delay in Christ’s return, we may do better to set our sights on what He seeks to accomplish during this interim period.

One source highlights the beneficial nature of this approach…

“The point of 2 Peter 3 is that, no matter how long it takes, God will keep His word—’the Lord is not slow in keeping his promises’ (verse 8)—specifically, He will return one day to judge the world and rescue His people. The fact that it has not happened yet is absolutely no indication that He will not do it.” ₍₃₎

While it may seem as if Jesus’ second advent is taking longer than expected, we can be confident that there is a justifiable reason for any apparent delay. We can be certain that Christ will fulfill His promise to return, for we have His personal assurance in this regard…

“And after I go and prepare a place for you, I will come back and take you to myself, so that you will be where I am” (John 14:3 GNT).

(1) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1700.

(2) Vincent, Marvin R. DD. “Commentary on 2 Peter 3”. “Vincent’s Word Studies in the New Testament”. https://www.studylight.org/commentaries/eng/vnt/2-peter-3.html. [verse 9[ Charles Schribner’s Sons. New York, USA. 1887.

(3) GotQuestions.org. (2022, September 19). GotQuestions.org. https://www.gotquestions.org/2-Peter-3-8-thousand-years-day.html

XIV

“The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9).

While this passage is notable for the controversy it stirs with regard to the relationship between God’s sovereignty and human responsibility, there is another aspect of this verse that may go virtually unnoticed from a 21st century perspective.

Among the heretical teachers of the first century, there were undoubtedly some who viewed the acquisition of “secret knowledge” as the key to spiritual enlightenment. However, 2 Peter 3:9 tells us that God does not hide His plan of salvation from a larger audience in favor of a select few. Instead, God’s call to salvation through Christ is open to all who will accept it.

Thankfully, God is patient with the members of the human family and not willing that any should perish, as we are told in the passage quoted above. For instance, we can illustrate the depth of God’s patience with a look at His attitude toward the people of Old Testament Israel. Consider the following lament as expressed through the pen of the Biblical prophet Isaiah: “But concerning Israel he says, ‘All day long I have held out my hands to a disobedient and obstinate people’” (Isaiah 65:2 NIV).

With unparalleled patience, God continues to extend His hands to us through Christ. But let’s approach this gracious gesture from a human point of view and reflect upon our own relationships with others. If one person extends his or her hand to another in a gesture of friendship, it would be highly offensive to ignore or reject it. If such is the case among human beings in their relationships with one another, how much more insulting is it for the Creator of humanity to be rejected in a similar manner?

Furthermore, we should note that God stretches forth His hands in an offer of friendship even to those who are obstinate and disobedient. One pastoral commentator adds the following insight…

“We understand that God is not willing that any should perish not in the sense of a divine decree, as if God has declared that no sinners will perish. Rather, Peter’s statement reflects God’s heart of love for the world (John 3:16), and His compassionate sorrow even in the righteous judgment of the wicked. It is the same thought as expressed in Ezekiel 33:11: As I live, says the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” ₍₁₎

(1) Enduring Word. (2022, July 13). Enduring Word Bible Commentary 2 Peter Chapter 3. https://enduringword.com/bible-commentary/2-peter-3/

XV

“The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance” (2 Peter 3:9 NET).

We can work through several challenging aspects of this passage with the help of various commentators. Our first source sets an appropriate foundation for our look at this verse…

“[The Lord] can’t be waiting for everyone to be saved, since the emphasis is that He will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Is 55:1; Jer 13:17; Eze 18:32; Mt 11:28; 23:37; Lk 13:3; Jn 3:16; 8:21, 24; 1Ti 2:3, 4; Rev 22:17).” ₍₁₎

Another commentary directs our attention to the tension between God’s desire (or His desiderative will), and what He decrees (or His decretive will)…

“Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God’s desiderative will, without comment on his decretive will.” ₍₂₎

Our final commentator addresses this reference to “those who perish” in response to an age-old question: “How can a good God send people to hell?”

“This question assumes that God sends people to hell against their will. But this is not the case. God desires everyone to be saved (see 2 Peter 3:9). Those who are not saved do not will to be saved. Jesus said, ‘O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing’ (Matthew 23:37). As C. S. Lewis put it, ‘The door of hell is locked on the inside.’ All who go there choose to do so. Lewis added: ‘There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end,’ Thy will be done.’ All that are in hell, choose it.’” ₍₃₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 3:9.

(2) NET Bible notes on 2 Peter 3:9 https://netbible.org/bible/2+Peter+3

(3) Zacharias, R., & Geisler, N. L. (2003). Who Made God?: And Answers to Over 100 Other Tough Questions of Faith. Zondervan. [pg. 30]

XVI

“But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Peter 3:10).

Considering how often the “day of the Lord” appears within the Scriptures, this term is one that warrants careful consideration. For instance, this phrase appears in both the Old and New Testaments to describe God’s wrath (Isaiah 13:9), God’s judgment (1 Thessalonians 5:3), a time of destruction (Joel 1:15), and a day of reprisal for those who have committed transgressions (Obadiah 1:15).

The prophet Joel depicted the day of the Lord as a “great and very terrible” event (Joel 2:11). Several other Biblical authors shared that characterization, including the Old Testament prophets Ezekiel, Amos, Zephaniah, and Malachi. Those writers associated the “day of the Lord” with corresponding descriptions such as, “doom,” “darkness,” “trouble and distress,” and “dreadful.”

In the New Testament epistle of 1 Thessalonians, the day of the Lord is linked with the events that will accompany Jesus’ return (1 Thessalonians 4:13-5:2). Three commentators add their insights into this important Biblical concept…

“The prominent idea associated with that Day in the Old Testament, and in this passage as well, is that of ‘judgment’ and destruction upon the enemies of God. This stands in striking contrast to the previous passage (4:13–18), where the emphasis was hope and resurrection. The difference of course is one of focus; it depends upon whether believers or unbelievers are in view.” ₍₁₎

“In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was known as the ‘Day of the Lord.’ Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people.” ₍₂₎

“Christ has already passed through the judgment of the day of the Lord for believers, so they need not fear His return (Heb. 9:27, 28). Unbelievers, however, will feel the wrath of God when the day of the Lord is consummated at the second coming of Christ.” ₍₃₎

Portions of this study originally appeared here.

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2480). Nashville: Thomas Nelson.

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 5:2 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07B_05.html

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2138). Orlando, FL: Reformation Trust.

XVII

“But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare” (2 Peter 3:10 NIV).

In the context of this passage from 2 Peter 3:10, the “day of the Lord” signifies the future dissolution of the universe, or “space” as we know it today. We find similar expressions of this idea in the book of the Old Testament prophet Isaiah (Isaiah 65:17), as well as the New Testament book of Revelation (Revelation 21:1). The Biblical book of Colossians also touches upon this subject in speaking of Jesus in the following manner: “He is before all things, and by Him all things hold together” (Colossians 1:17).

So Jesus is not only the executor of creation, He is the one who holds creation together. Colossians 1:17 thus provides us with an insight of astonishing proportions: Jesus personally sustains everything that exists in the material realm. This striking reality brings an important perspective to our text from 2 Peter 3:10. If Jesus were to refrain from holding everything together, it would surely generate the result described here in 2 Peter.

While it may be unsettling to contemplate a future that ends with universal destruction, this should not lead to hopelessness or despair. God has better things in store, as we’ll learn shortly. Instead, these future realities should motivate us to act proactively and make choices that honor God today. To illustrate this, our author will pose a question in the following verse and then proceed to answer it himself…

“Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives” (2 Peter 3:11 NIV).

We’ll return to this verse from 2 Peter 3:11 shortly. But for now, we can also approach this reference to the day of the Lord from a different perspective. You see, “the day of the Lord” also arrives in a multitude of human lives each day. In this sense, the day of the Lord occurs whenever someone departs from this earthly life and enters the realm of eternity.

For some, that day arrives “like a thief” in the form of a sudden or untimely death. Thus, the day of the Lord did not represent a distant event in the far-off future for those who pass in this manner. Instead, it became the day when someone was abruptly summoned to face his or her Creator with no further opportunity to reverse the choices and decisions of life.

Since every material possession we own will eventually dissolve, those who act upon this message from 2 Peter 3:10-11 will be well prepared to answer that call to eternity whenever it arrives.

Image Credit: “The countdown clock struck zero and the launch happened and” by G0SUB is licensed under CC BY-SA 2.0.

XVIII

“The day of the Lord will come like a thief. On that day heaven will pass away with a roaring sound. Everything that makes up the universe will burn and be destroyed. The earth and everything that people have done on it will be exposed” (2 Peter 3:10 GW).

The twenty-fourth chapter of the gospel of Matthew is dedicated exclusively to the subject of end-time events. That portion of Scripture also records a message from Jesus to His disciples regarding the importance of being prepared for His eventual return. A closer look at that message reveals an analogy followed by a warning…

“But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect” (Luke 12:39-40).

The Apostle Peter drew upon this imagery of an unexpected thief here in 2 Peter 3:10. As mentioned earlier, Paul the Apostle made use of a similar illustration in the New Testament epistle of 1 Thessalonians, as did the Apostle John in the book of Revelation. These references serve to remind us that we should live in anticipation of Jesus’ return whenever it might take place. As one source observes, “Knowing how to live in preparation for the Lord’s return is more important than knowing the timing of His return (Acts 1:6–7).“ ₍₁₎

Here in 2 Peter 3:10, we’re told that the constituent elements that make up the physical universe will dissolve when that day arrives. This reference to “Everything that makes up the universe…” pertains to the elemental components of physical matter. This probably alludes to some type of dissolution in the atomic structure of material things.

Finally, two sensory events will accompany this cataclysmic event: fire and sound. Taken together, this seems to reflect an event of tremendous explosive power, one that will be seen, heard, (and likely) felt. As with our earlier reference to an unexpected thief, there are other Biblical allusions to this event in the Old Testaments books of Haggai (2:6-7), Isaiah (13:13), and the New Testament epistle to the Hebrews.

2 Peter 3:10 thus completes a quartet of four Biblical witnesses who testify to the reality of this all-encompassing, catastrophic event. Therefore, these passages should inform our thinking regarding the investments we make today with respect to our time, our relationships, our finances, our material possessions, and other aspects of our daily lives.

(1) Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Th 5:1). Bellingham, WA: Lexham Press.

XIX

“But the Day of the Lord will come like a thief; on that day the heavens will pass away with a loud noise, the elements will burn and be dissolved, and the earth and the works on it will be disclosed” (2 Peter 3:10 HCSB).

While this verse describes the dissolution of the material universe, there is another aspect of this passage that should not escape our attention. When the elements of this universe are dissolved in this manner, they will take every aspect of human society (both ancient and modern) with them when they go.

As human civilizations have developed, it’s worth considering the remarkable achievements of humanity. From the metropolises of the world and their architectural wonders, to the technological advancements of modern-day society, we can look upon the extraordinary breadth of human achievement with great admiration.

For instance, there are talented and gifted human beings who have made outstanding contributions to music, culture, and the arts. Current and former athletes are widely recognized and admired for their exceptional abilities. Learned scientists and amateur inventors have contributed to technological breakthroughs of every sort. Skillful medical practitioners continue to rescue others from the ravages of disease. These achievements are rightly celebrated and should inspire us to express our thankfulness to the God who has blessed us with men and women who possess these exceptional capabilities.

Yet, in the words of Jesus, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35 CSB). Thus, every material achievement of humanity will pass away with the heavens and earth when they dissolved. But Jesus’ teachings, and the works inspired by them, will live on. With this in mind, Jesus’ counsel from Matthew 6:19-21 bears repeating…

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-21).

Our text from 2 Peter 3:10 reminds us that the best investments are the ones that are made in view of eternity. We should thus prioritize our business endeavors, our finances, and our material possessions in light of these things. As we read in another portion of Scripture…

“Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:18-19).

Image Credit: Investments by Nick Youngson CC BY-SA 3.0 Alpha Stock Images

2 Peter 3:11–14 — Holy Living in Light of the Future

XX

“Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness” (2 Peter 3:11).

The apocalyptic images described earlier in 2 Peter 3:10 lay the foundation for the practical application given to us here in 2 Peter 3:11. Since all our material possessions will eventually dissolve, our author brings forth a thought-provoking question: “What kind of people ought you to be?” He then provides the answer himself: “You ought to live holy and godly lives.”

Unlike those who choose to disregard the Biblical teachings on this subject, it is important to live with these realities in mind. Consider the following warning from Jesus in the form of this parable from the Gospel of Luke…

“Be dressed ready for service and keep your lamps burning, like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night.

But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. You also must be ready, because the Son of Man will come at an hour when you do not expect him.

Peter asked, ‘Lord, are you telling this parable to us, or to everyone?’ The Lord answered, ‘Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good for that servant whom the master finds doing so when he returns. I tell you the truth, he will put him in charge of all his possessions.

But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers” (Luke 12:35-46 NIV).

This parable, along with our text from 2 Peter 3:11, reminds us of the need to live in “holy conduct and godliness” (CSB) with a view towards eternity.

XXI

“looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?” (2 Peter 3:12).

There are several ways we can approach the various themes within this passage. The first is relatively simple and clear: God’s people should look for Christ’s return in advance of this coming day of God. However, this does not mean we should seek to associate a date with Jesus’ return. As Jesus told His disciples in Matthew 24:36, “Now concerning that day and hour no one knows–neither the angels in heaven, nor the Son–except the Father only” (HCSB). Instead, every generation should wait expectantly for Jesus’ second advent.

Next, we have this reference to “…hastening the coming of the day of God.” “Hastening” conveys several related ideas including “to urge on,” “impel,” or “to be eager for the arrival” of something. ₍₁₎ While some may view this approaching day of God with a sense of dread, Jesus’ followers should eagerly embrace its arrival. For instance, Jesus once explained the underlying differences between those mindsets…

“…everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God” (John 3:20-21).

We can also view this reference to “hastening” from a different perspective. As we’ve already seen, the word “hasten” is used to describe an attempt to expedite an action or activity. In light of this, our text from 2 Peter 3:12 underscores the need to avoid a passive mindset in anticipation of that day. Instead, we should actively employ the talents, skills, abilities, gifts, and opportunities that God has graciously given us for use in His service today.

As one source observes, “…[Its] not that God’s eternal appointment of the time is changeable, but God appoints us as instruments of accomplishing those events which must be first before the day of God can come.” ₍₂₎

Finally, this reference to “the day of God” invites a comparison to Jesus’ experience in the Garden of Gethsemane. When Jesus was seized in Gethsemane, He said to those who came to arrest Him, “…Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness” (Luke 22:52-53). So even though Jesus’ enemies had their hour in the waning days of His earthly life, 2 Peter 3:12 tells us that God will have His day in the future.

Image Credit: Opportunity by Nick Youngson CC BY-SA 3.0Alpha Stock Images

(1) G4692 speudo. Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/speudo

(2) Jamieson, F. &. B. (2000, February 19). Commentary on 2 Peter 3. Blue Letter Bible. https://www.blueletterbible.org/Comm/jfb/2Pe/2Pe_003.cfm

XXII

“Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells” (2 Peter 3:13).

Matthew Henry, the great 17th century commentator, posed a thought-provoking question regarding this passage: “What will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burned up? Therefore make sure of happiness beyond this visible world.” ₍₁₎ Since God promises to establish a new heavens and a new earth in which righteousness dwells, we would do well to prepare for that future today.

However, 2 Peter 3:13 is not the only Biblical passage that speaks of this future reality. For instance, the book of the Old Testament prophet Isaiah (Isaiah 65:17, Isaiah 66:22) and the New Testament book of Revelation (Revelation 21:1) also reference this promise of a new heavens and earth as well. This word “new” does not simply refer to the latest or most recent version of something. Instead, this word expresses the idea of something fresh and unworn.

So, unlike the unscrupulous advertiser who markets a “new” product that is little more than an old product dressed up in a different package, the new heavens and new earth will be pristine and unspoiled. If we were to employ some technical jargon to describe this future event, we might say that God will not simply “power off” the current universe and “reboot” it. Instead, He will completely rewrite its operating system.

Since these new heavens and earth will be a place where righteousness dwells, it will be completely uncorrupted by anything that is wrong, dirty, or impure. The Biblical book of Romans contrasts our present reality with this future reality in the following manner: “Against its will, all creation was subjected to God’s curse. But with eager hope, the creation looks forward to the day when it will join God’s children in glorious freedom from death and decay” (Romans 8:20-21 NLT). Thus, we can look forward to a time when God will make all things as they should be once again.

Finally, two commentators remind us of the need to maintain the right perspective regarding Biblical passages (such as 2 Peter 3:13) that reference future events…

“Christians need to remember the ultimate, ‘bottom-line,’ purpose of biblical eschatology [the study of future end times things]: to make us better Christians here and now.” _[a]

“The purpose of prophetic truth is not speculation but motivation…” _{[b] (2)}

Image Credit: Neji, CC BY-SA 3.0, via Wikimedia Commons

(1) Matthew Henry: Matthew Henry’s Concise Commentary on the Bible – Christian Classics Ethereal Library. (n.d.). https://ccel.org/ccel/henry/mhcc/mhcc.liii.iii.html

(2) [a] Douglas J. Moo, 2 Peter and Jude, p. 202. [b] Warren W. Wiersbe, The Bible Exposition Commentary, 2:466. Quoted in Notes on 2 Peter 2024 Edition, Dr. Thomas L. Constable https://soniclight.com/tcon/notes/html/2peter/2peter.htm

XXIII

“But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13 NIV).

In Matthew 5:6, Jesus offered the following assurance: “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (ESV). Those who will inhabit the new heavens and earth referenced here in 2 Peter 3:13 can thus look forward to the fulfillment of that promise from the Gospel of Matthew. However, our text from 2 Peter also presents us with a contemporary application as well.

When this world is eventually replaced by “…a new heaven and a new earth, where righteousness dwells,” the wisdom that characterizes our world is destined to crumble alongside it. For instance, our world places great value on the things we possess. If a person has great athletic ability, physical attractiveness, or financial wealth (to name a few examples), then society often views that person as someone who possesses worth.

However, 2 Peter 3:13 tells us that the value system of the new heavens and earth will be very different. There, the focus will be on who we are and not on what we possess. Those who choose to build their lives on the moral philosophies of this “adulterous and sinful generation” (to use Jesus’ terminology from Mark 8:38) will thus be left with no recourse.

As long as this world remains in its current state, there are sure to be many who view its wisdom as something practical, sensible, and expedient. But when this world is succeeded by “…a world filled with God’s righteousness” (NLT), the wisdom that reflects the priorities of our world will collapse as well. Therefore, those who live for Christ and follow His example today will be blessed and satisfied with the world He will establish then.

While the reasoning of this world presents a semblance of wisdom, that type of wisdom often fails to account for the eternal consequences of our decisions. One commentary addresses this shortcoming in the context of our passage from 2 Peter 3:13…

“The old cosmic system will then give way to a new heaven and a new earth and this is what believers are looking forward to (cf. 2Pe_3:12, 2Pe_3:14), not to the earth’s destruction. The new heaven and new earth, given by the promise of God, will finally be the home or dwelling place of righteousness (lit., ‘in which righteousness dwells permanently’). It will be the home of righteousness because the Righteous One will be there (Jer_23:5-7; Jer_33:16; Dan_9:24; Rev_21:1, Rev_21:8, Rev_21:27). What a contrast this will be to the world’s unrighteousness.” ₍₂₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary, note on 2 Peter 3:13

XXIV

“Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless” (2 Peter 3:14).

The New Testament book of Hebrews points us to another contemporary application of our text from 2 Peter chapter three: “For here we have no lasting city, but we seek the city that is to come” (Hebrews 13:14 ESV). So much like a traveler who sees the end of his or her journey in the distance, these passages encourage us to focus upon our eternal destination as we live for Christ in this transitory world.

In addition to what we read in Hebrews 13:14, the Biblical book of Philippians offers a similar reminder:

“…our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Philippians 3:20).

As we seek to represent Jesus faithfully in the course of our daily lives, we should live with the recognition that God’s people are sojourners (1 Peter 2:11) on the road to another destination. In view of the fact that our citizenship resides in heaven, we should conduct ourselves in a manner that exemplifies the ideals and principles of our true home. Thus, we should “…make every effort to be found living peaceful lives that are pure and blameless in his sight” (NLT).

Since the world we inhabit now is not like the world that lies ahead, this passage reminds us of the need to prioritize our relationships, occupations, material possessions, and other affairs of life with a view towards eternity. Consider the following counsel from the Biblical book of 1 Timothy…

“Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life” (1 Timothy 6:18-19).

Finally, we have a descriptive turn of phrase that closes this verse: “without spot and blameless.” This serves to highlight the attributes that should characterize the people of God. Unlike the false teachers of the previous chapter (who were neither spotless nor blameless), our author encouraged his readers to pursue these qualities with diligence. 1 Peter 1:19 made use of a similar phrase in reference to Jesus, and thus recalls the words of Matthew 10:24-25…

“The student is not above the teacher, nor a servant above his master. It is enough for students to be like their teachers, and servants like their masters…” (NIV).

2 Peter 3:15–18 — Guarding Against Error and Growing in Grace

XXV

“and consider that the longsuffering of our Lord is salvation–as also our beloved brother Paul, according to the wisdom given to him, has written to you” (2 Peter 3:15).

A look at the original language of this passage defines “longsuffering” in the following manner: “Longsuffering is that quality of self restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger, and is associated with mercy, and is used of God…” ₍₁₎ On those difficult days when we long to see God bring forth “…a new heavens and a new earth in which righteousness dwells,” it is comforting to know that longsuffering is an emotional quality that God shares with His people.

Nevertheless, the Apostle Peter tells us that God’s longsuffering has a purpose: “the longsuffering of our Lord is salvation.” The following commentary brings an important perspective to this idea…

“The imperative of verse 15, account that the long-suffering of our Lord is salvation, encourages believers to recognize the fact that just because God’s day hasn’t come yet, they shouldn’t follow the false teachers in believing that it’s not going to come; they should think of it in God’s way: the longer He delays it, the more people can be saved.” ₍₂₎

This passage then moves on to a subject that will occupy our attention for much of our remaining time in this chapter. That subject involves the man who is better known to us today as the Apostle Paul. Peter’s depiction of Paul here in 2 Peter 3:15 serves to establish an important foundation for many of the observations that will follow.

Notice that Peter identified Paul as a “beloved brother” in this verse. This signals the absence of a competitive rivalry between these two great apostles. Instead, Peter publicly recognized Paul’s calling, as well as “…the wisdom given to him.” This may also account for the sudden shift in focus to a discussion of Paul’s writings in this passage.

You see, Paul echoed a similar sentiment regarding the purpose behind God’s longsuffering in the Biblical book of Romans. In one portion of that epistle, Paul asked the following question…

“Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 2:4).

However, we’re about to find that there is considerably more to this verse (and those that follow) as we continue our exploration of this passage.

(1) makrothumia (G3115) Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index, W.E. Vine, © 1996, Thomas Nelson, Nashville, Tennessee. All rights reserved.

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2627.

XXVI

“as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures” (2 Peter 3:16).

We can begin our look at this passage by highlighting a few important observations. First, we can say that the Apostle Peter recognized and validated the divine origin of Paul the Apostle’s Biblical letters. Peter affirmed the God-inspired of nature those epistles when he acknowledged “…our dear brother Paul [who] also wrote you with the wisdom that God gave him” (NIV) earlier in verse fifteen.

But Peter was not simply aware of those texts; either he had read those letters himself or he possessed enough knowledge about them to assert with confidence that Paul wrote “using the wisdom God gave him” (GW). Next, Peter associated those letters with “…the rest of the Scriptures” in the passage quoted above. This detail offers some insight into the origin of the New Testament canon of Scripture.

This word “canon” means “rule” or “rod of measurement.” Over time, this term came to represent the assembly of Biblical texts that were acknowledged to possess divine authority. For example, Biblical authors like Peter and Paul communicated by writing letters to a specific church or person, or for general distribution among many churches. Those recipients saved the letters they received and copied them for circulation among other churches. In fact, Paul endorsed this practice in one of his epistles when he said, “After this letter has been read to you, see that it is also read in the church of the Laodiceans and that you in turn read the letter from Laodicea” (Colossians 4:16).

We can also take comfort in Peter’s acknowledgment that Paul’s letters contained some things that were difficult to understand. This does not mean that Peter had difficulty understanding Paul’s epistles. However, he recognized the fact that it was no easy task to comprehend some of the spiritual truths contained within those letters. Of course, Peter understood such challenges all too well, for there were multiple instances when he and his fellow disciples struggled to grasp the meaning of Jesus’ teachings (see Mark 8:13-21, Mark 9:30-32, and John 16:16-18 for some examples).

Nevertheless, “hard to understand” is not the same as “impossible to understand.” We should not be deterred by the challenging nature of the some of the truths we encounter in the Scriptures, but instead seek God’s help in understanding and appropriating those truths in our lives.

XXVII

“He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction” (2 Peter 3:16 NIV).

By highlighting some of the challenging aspects of Paul the Apostle’s Biblical letters, Peter directs our attention to a practical application from this passage. For example, some may justify their reluctance to read the Bible by claiming that it is too difficult to understand. But today’s age of technological advancement has made it increasingly difficult to rationalize that argument.

For instance, there are Biblical translations that cater to readers of all levels. Audio Bibles with skilled voiceover artists are widely accessible, with some online versions available at no charge. These advancements can help virtually anyone gain access to God’s Word in a manner that he or she can understand, remember, and apply.

So if we eliminate this objection, we may be left with a brutally honest truth: we don’t engage with God’s Word because we choose to prioritize other things. Some may not wish to invest the effort it takes to grasp and apply certain Biblical truths. Others may be hesitant to embrace the lifestyle changes that might accompany a better understanding of the Scriptures. In the alleged words of American humorist Mark Twain, “Some people are troubled by things in the Bible they can’t understand. What troubles me are the things I can understand.”

In such instances, honesty is the best policy. This means acknowledging our reluctance to read the Scriptures and humbly asking God to cultivate that desire within us. Good things in life rarely come easily, and our text from 2 Peter 3:16 alludes to the fact that we are likely to encounter Scriptural truths are are difficult to grasp. Nevertheless, God will surely reward the diligent student who faithfully attends to His Word.

A prayerful effort to understand God’s Word will yield several other important benefits. First, we will be well positioned to understand what we believe and why. A familiarity with the Bible will also help us identify and avoid the false teachers Peter discussed earlier in chapter two. Finally, we have an opportunity to discover fresh spiritual truths or new applications of familiar truths whenever we open the Scriptures.

Thus, in the wise words of one commentator, “…let us seek to have our minds prepared for receiving things hard to be understood, by putting in practice things which are more easy to be understood.” ₍₁₎

Image Credit: Pete unseth, CC BY-SA 3.0, via Wikimedia Commons

(1) Matthew Henry: Matthew Henry’s Concise Commentary on the Bible – Christian Classics Ethereal Library. (n.d.). https://ccel.org/ccel/henry/mhcc/mhcc.liii.iii.html

XXVIII

“as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures” (2 Peter 3:16 ESV).

2 Peter 3:16 focuses on another important concern- the “…ignorant and unstable [who] have twisted [Paul’s] letters to mean something quite different, just as they do with other parts of Scripture” (NLT). This reference to “the ignorant” doesn’t necessarily refer to those who are uneducated. Instead, this designation implies that those individuals opted to rely on their own Biblical interpretations rather than seek God’s guidance in understanding His Word. That led to a distorted perception of the Scriptures that skewed their meaning and application.

One source identifies this second reference to the “unstable” in the following manner: “The ‘unstable’ (Gr. asteriktoi) are those who were not always consistent in their allegiance to God or the world, namely, double-minded, fence-straddling compromisers. These types of people misunderstood and, in some cases, deliberately misrepresented the meaning of Paul’s writings. However, this only added to their own guilt before God.” ₍₁₎

This also reminds us that context is important whenever we encounter those who seek to use a Biblical text to support their views. The word “context” refers to “the part of a text or statement that surrounds a particular word or passage and determines its meaning.” ₍₂₎ In other words, the chapters and verses that surround a Biblical text help determine the meaning of that text. When verses are quoted outside their context, it is sometimes possible to make the Bible say some very unbiblical things.

For instance, it is possible to take an isolated portion of Scripture and quote it in a manner that makes it appear to support an erroneous position. Much like the false teachers chronicled here in 2 Peter chapter two, cultic organizations that claim an affinity with Christianity are widely recognized for this approach. Our text from 2 Peter 3:16 thus serves as a cautionary message, for those who intentionally follow that path are headed for certain destruction.

Finally, it’s important to recognize that this passage does not address various non-essential elements of the Christian faith. For instance, there are many areas where Christians of good conscience may reach different (but Biblically valid) conclusions on secondary aspects of belief and practice. Instead, this warning is directed toward those who deliberately twist, wrest (KJV), or distort (GW) Biblical truth. We’ll explore what it means to corrupt the truth in such a manner next.

Image Credit: Brett Jordan, Hermeneutical basics Context, context, context.  https://www.flickr.com/photos/x1brett/page97 https://creativecommons.org/licenses/by/2.0/

(1) Dr. Thomas L. Constable, Notes on 2 Peter 2024 Edition. https://soniclight.com/tcon/notes/html/2peter/2peter.htm

(2) context. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved October 4 2024 from https://www.thefreedictionary.com/context

XXIX

“As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction” (2 Peter 3:16 KJV).

This reference to “wresting” or “twisting” the Scriptures contains an illustrative word-picture that sheds light on the efforts of those who intentionally distort Biblical truth. In the original language of this passage, this word conveys the following idea: “to distort the limbs on a rack… to wrench, distort, pervert.” ₍₁₎ So much like a sinister henchman who wrenched the limbs of a prisoner on a medieval torture rack, there are some who attempt to twist the Scriptures in a similar manner.

For his part, Paul the Apostle was clearly familiar with such efforts. In fact, Paul likely faced numerous attempts to distort his teachings from those who sought to discredit him. The Biblical books of Romans and Galatians appear to document several of those attempts…

“Why not say, then, ‘Let us do evil so that good may come’? Some people, indeed, have insulted me by accusing me of saying this very thing! They will be condemned, as they should be” (Romans 3:8 GNT).

“Well then, shall we keep on sinning so that God can keep on showing us more and more kindness and forgiveness?” (Romans 6:1 TLB).

“What does all this mean? Does it mean we are free to sin, because we are ruled by God’s wonderful kindness and not by the Law? Certainly not!” (Romans 6:15 CEV).

“But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!” (Galatians 2:17).

Paul addressed those efforts with reasoned responses in each instance (see Romans 3:7-26, Romans 6:1-11, Romans 6:15-23, and Galatians 2:18-21).It seems that Peter was similarly aware of those who adopted this approach, and that apparently led him to issue this cautionary message. This has brought one commentary to the following conclusion…

“The false teachers intentionally misused Paul’s writings by distorting them to condone lawlessness. No doubt this made the teachers popular, because people always like to have their favorite sins justified, but the net effect was to totally destroy Paul’s message. Paul may have been thinking of teachers like these when he wrote in Rom_6:15: ‘Since God’s grace has set us free from the law, does that mean we can go on sinning? Of course not!’ …the better we know Jesus, the less attractive false teaching will be.” ₍₂₎

(1) G4761 strebloo. Mounce Concise Greek-English Dictionary of the New Testament. https://www.billmounce.com/greek-dictionary/strebloo

(2) Life Application Study Bible [2 Peter 3:15-18] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

XXX

“speaking of these things in all his letters. Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures” (2 Peter 3:16 NET).

Despite the understated nature of this passage, our text from 2 Peter 3:16 contains a pivotal statement regarding the Word Of God. We can begin unpacking that statement with a definition of the word “scriptures” as it appears within this verse…

“The word translated ‘Scriptures’ here is graphe, a word that occurs fifty-one times in the New Testament and that refers to the Old Testament Scriptures in every one of those occurrences. Thus the word Scripture was a technical term for the New Testament authors, and it was used only of those writings that were thought to be God’s words and therefore part of the canon of Scripture. But in this verse, Peter classifies Paul’s writings with the ‘other Scriptures’ (meaning the Old Testament Scriptures). Paul’s writings are therefore considered by Peter also to be worthy of the title ‘Scripture’ and thus worthy of inclusion in the canon.” ₍₁₎

This tells us that Peter the Apostle recognized Paul the Apostle’s New Testament letters as “Scripture” right from their inception. Of course, Paul recognized the God-inspired nature of those messages as well…

“For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe” (2 Thessalonians 2:13).

What’s more, “Peter thus puts Paul’s Epistles on the same plane with the O.T., which was also misused (Mt 5:21-44; 15:3-6; 19:3-10 ).” ₍₂₎ This has led one source to make the following statement…

“It is also very significant that Peter refers to Paul’s letters and groups them with ‘the rest of the Scriptures’ (2 Pet 3:16), and Paul quotes a passage from the Gospel of Luke, introducing it with the phrase, ‘For the Scripture says’ (1 Tim 5: 18). It is abundantly clear, therefore, that most, if not all, the NT writers claimed divine authority for themselves and their writings, sometimes even authenticating each others’ writings as such. What can explain this except their being convinced that Jesus had promised them the supernatural guidance of the Holy Spirit, so that their teachings-both verbal and written-would be divinely inspired?” ₍₃₎

(1) Grudem, W. A. (2020). Systematic Theology, Second Edition: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan Academic). pg.17

(2) 2 Peter 3 – Robertson’s Word Pictures in the New Testament – Bible Commentaries – StudyLight.org. (n.d.). StudyLight.org. https://www.studylight.org/commentaries/eng/rwp/2-peter-3.html

(3) Cowan, S. B., & Wilder, T. L. (2013). In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture. B&H Publishing Group. pg 459

XXXI

“He speaks about these things in all his letters in which there are some matters that are hard to understand. The untaught and unstable twist them to their own destruction, as they also do with the rest of the Scriptures” (2 Peter 3:16 HCSB).

The New Testament letter of 1 John highlights the need to evaluate the spiritual ideas and beliefs we encounter when it tells us, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV). That portion of Scripture reminds us that many spiritual teachings, experiences, or supposed displays of supernatural power may not come from God.

This applies to both groups and individuals, for there are ample opportunities for the “ill-informed and unbalanced” (Phillips) to twist good spiritual doctrine into something else. Those who distort the Scriptures in that manner do so to their own destruction, and may carry others in their wake. By remembering these admonitions, we can adapt and apply Jesus’ message from Mark 13:5:: “…Watch out that no one deceives you” (NIV).

For instance, those who present an alternative version of Jesus that is not supported by the Scriptures do not convey the truth about Him. Thus, we would do well to follow the example of the people of Berea as chronicled in Acts 17:10-11…

“Immediately when night came, the believers sent Paul and Silas to the city of Berea. When Paul and Silas arrived in the city of Berea, they entered the synagogue. The people of Berea were more open-minded than the people of Thessalonica. They were very willing to receive God’s message, and every day they carefully examined the Scriptures to see if what Paul said was true” (GW).

With these things in mind, it’s important to remember a few critical points from earlier in our study of 2 Peter…

• False teachers will always exist (2 Peter 2:1).
• False teachers don’t tell the truth about Christ (2 Peter 2:1).
• False teachers often take advantage of others and manipulate them for personal gain (2 Peter 2:3).

Finally, it is worth reiterating that the New Testament book of 1 Thessalonians provides an effective method of guarding against spiritual deception: “Test all things; hold fast what is good” (1 Thessalonians 5:21). If we test a spiritual teaching or belief against God’s Word, we can then say along with the Psalmist, “Your word is a lamp to walk by, and a light to illumine my path” (Psalm 119:105 NET).

Image Credit: Photo by KATRIN BOLOVTSOVA: https://www.pexels.com/photo/a-golden-balance-scale-beside-a-laptop-6077797/

XXXII

“You therefore, beloved, since you know this beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked” (2 Peter 3:17).

As we approach the end of this great Biblical epistle, 2 Peter 3:17 offers a final admonition regarding heretical ministers and their teachings: since you have been alerted to the presence of those who twist and distort the Scriptures, you must remain vigilant and alert. That message is as timely today as it was when it was first written, for if false teachers were active in the Apostle Peter’s era, how much greater is their activity today?

Then, as now, there are no shortages of those who seek to take advantage of the spiritually naïve. Thus, we have Peter’s encouragement to remain steadfast. One commentary underscores the need for diligence in this area with a closer look at this reference to being “led” or “carried” away…

“The verb ‘carried away’ (synapachthentes; trans. “led astray” in Gal_2:13) emphasizes a group or corporate movement. False teachers are not satisfied with ambushing one or two, now and then, here and there; they want to sweep large groups of people away from the correct doctrine of Christ. Those who keep company with such people are in danger of being led astray (referred to as ‘falling’; cf. 2Pe_1:10; Gal_5:4).” ₍₁₎

We should also note the descriptive phrase that closes this verse: “the error of the wicked.” This serves to remind us that heretical teachers are not mistaken, confused, or misguided. Instead, this passage describes such individuals as wicked…

“The term ‘wicked’ here means ‘unsettled’ or ‘lawless.’ These men were “unlearned and unstable” (3:16) in the Scriptures, and so were leading others astray with their twisting of God’s Word to fit their own opinions. There are many such teachers today as well, so ‘beware.’” ₍₂₎

Once again, this passage highlights the importance of reading God’s Word regularly, for those who are unfamiliar with Biblical teachings may be susceptible to various forms of deception. From erroneous spiritual beliefs that are not what they seem, to charismatic spiritual leaders who take advantage of those who don’t know any better, we can avoid many forms of deception simply by making a prayerful commitment to read the Scriptures each day.

Since God has warned us of such things through the inspired pen of the Apostle Peter, we should be diligent to ensure that we are not “…led away with the error of the wicked.”

Image Credit: Florent Darrault from Paris, France, CC BY-SA 2.0, via Wikimedia Commons

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [2 Peter 3:17]

(2) Institute for Creation Research, New Defender’s Study Bible Notes [2 Peter 3:17] https://www.icr.org/bible/2Pet/3/17/ Accessed 04 October, 2024

XXXIII

“but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen” (2 Peter 3:18).

Epilogue

“Peter concludes this brief letter as he began, urging his readers to grow in the grace and knowledge of the Lord and Savior Jesus Christ; that is, they were to get to know him better and better. This is the best way to discern false teaching. No matter where we are in our spiritual journey, no matter how mature we are in our faith, the sinful world will always challenge our faith. We still have much room for growth. Every day we need to draw closer to Christ so that we will be prepared to stand for truth in any and all circumstances.” ₍₁₎

“Peter ends this letter with a summary statement of the same instruction with which he began it (1:2–11). Pursuing Christian maturity and a deepening knowledge of the Lord Jesus Christ will lead to doctrinal stability and prevent a Christian from being led astray.” ₍₂₎

“Having been instructed in the dangers of false teaching by this epistle, we now have no excuse if we are carried away by the errors of libertinism, the denial of the return of Christ, or any other view opposed to the sound doctrine given in the Scriptures. Therefore, we must be willing to turn away from false teaching anytime it is presented to us.” ₍₃₎

“Brothers and sisters, I urge you to watch out for those people who create divisions and who make others fall away from the Christian faith by teaching doctrine that is not the same as you have learned. Stay away from them. People like these are not serving Christ our Lord. They are serving their own desires. By their smooth talk and flattering words they deceive unsuspecting people” (Romans 16:17-18 GW).

“Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7:15-20).

(1) Life Application Study Bible [2 Peter 3:18] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 3:18.

(3) Grace and Knowledge (n.d.). Ligonier Ministries. https://www.ligonier.org/learn/devotionals/grace-and-knowledge

About This Chapter: Peter warns the church about the dangers posed by false teachers who arise from within the Christian community. These teachers secretly introduce destructive doctrines, appeal to human desires, and lead many away from the truth. Peter exposes their character, recalls examples of God’s past judgments, and assures believers that the Lord will both rescue the faithful and judge those who corrupt the truth. 

2 Peter 2:1–3 — The Rise of False Teachers
2 Peter 2:4–6 — Examples of Divine Judgment
2 Peter 2:7–9 — The Lord Knows How to Rescue the Righteous
2 Peter 2:10–14 — The Arrogance and Moral Corruption of False Teachers
2 Peter 2:15–16 — The Example of Balaam
2 Peter 2:17–19 — Empty Promises and False Freedom
2 Peter 2:20–22 — The Tragic End of Apostasy

2 Peter 2:1–3 — The Rise of False Teachers

I

Earlier in chapter one of this epistle, the Apostle Peter shared one of his objectives in writing this letter: “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” (2 Peter 1:12-15 GNT). One of “these matters” involves the subject of 2 Peter chapter two: false teachers.

Having assured his readers that his testimony regarding Christ was no myth or fable (2 Peter 1:16), Peter next moved to affirm the reliability of God’s Word (2 Peter 1:20-21). Now, he will turn his attention to the characteristics and methods associated with false teachers, thus equipping his readers (both ancient and modern) with the tools to identify them.

As we move through this chapter and its portrait of false teachers, we will find several broad applications. For instance, this portion of Scripture tells us that false teachers…

• Will always exist.
• Secretly introduce destructive heresies.
• Deny the one true God in some way.
• Will draw many followers.
• Misrepresent the God of the Scriptures, thus providing an opportunity for others to blaspheme and reject Him.
• Seek to exploit others.
• Act deceptively.
• Are sensual, rather than spiritual.
• Exhibit greed.
• Despise authority.
• Act presumptuously.
• Are self-willed.
• Speak evil of things they don’t understand.
• Are driven by their lower natures.
• Prioritize the pursuit of pleasure in a brazen manner.
• Subvert the gatherings of God’s people.
• Prey upon unstable individuals.
• Are sexually immoral.
• Are eloquent and well-spoken.
• Promise much, but deliver little.

Therefore, it is vital to recognize that these individuals are not simply misguided members of God’s church. Unlike the Biblical example of Apollos, an accurate and eloquent preacher whose knowledge of God’s work was simply incomplete, the teachers mentioned here in 2 Peter chapter two are heretics. In light of this, it is important to make a critical distinction…

“While there is some doctrinal diversity among all Christian churches and denominations, true Christianity will always be unified on the essential doctrines of the Christian faith – particularly on the message of salvation by grace through faith and the fundamental nature, attributes, and identity of God. A cult of Christianity, however, will usually look Christian to the casual observer. They will self-identify as Christian and may be composed of good people doing good works and using Christian vocabulary. Nevertheless, a theological cult of Christianity will depart from one or more of the essential doctrines of the faith.” ₍₁₎

(1) Walker, James K. “Patterns in the Cults.” Watchman Fellowship Profile. Accessed June 21, 2024. https://www.watchman.org/ProfilePatterns.pdf.

II

“But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction” (2 Peter 2:1).

God’s Word offers a great deal of insight into many of the spiritual dangers we may encounter. Our text from 2 Peter 2:1 serves as a case in point, for It highlights the deceptive nature of those who present themselves as spiritual leaders, but are not what they seem.

You see, a dynamic or charismatic speaker may sound convincing, but convincing speakers aren’t always sincere or Biblically accurate. Because of this, it’s important to measure such teachings against the Scriptures.

2 Peter chapter two offers a wealth of information that can help us in that effort. The first bit of information is straightforward: “there were also false prophets among the people, even as there will be false teachers among you.” Just as false prophets emerged in the Old Testament era, false teachers also arose in the New Testament era and persist to this day.

Much like the New Testament letter of 2 Peter,  the Old Testament book of the prophet Jeremiah highlights the characteristics and methods employed by spiritual hucksters. According to Jeremiah 23:16-40, those qualities included…

• Messages that devalued their listeners (Jeremiah 23:16).
• “Prophetic messages” that were conceived in the prophet’s own mind (Jeremiah 23:16).
• Messages that falsely proclaimed peace and safety to those in spiritual danger (Jeremiah 23:17).
• “Prophecies” from those who had not been called by God (Jeremiah 23:21).
• Lying in God’s name (Jeremiah 23:25).
• Deceitfulness (Jeremiah 23:26).
• False teachings that were accepted and propagated by others (Jeremiah 23:27).
• Speaking falsely in God’s name (Jeremiah 23:31).
• Recklessness (Jeremiah 23:32).
• Pronouncements offered no spiritual value and led others into error (Jeremiah 23:32).
• Perversions of God’s Word (Jeremiah 23:36 [see also Deuteronomy 13:1-5, Deuteronomy 18:20-22, and Micah 3:5-11]).

Another indictment is found in the book of the prophet Isaiah…

“But they also have erred through wine, And through intoxicating drink are out of the way; The priest and the prophet have erred through intoxicating drink, They are swallowed up by wine, They are out of the way through intoxicating drink; They err in vision, they stumble in judgment. For all tables are full of vomit and filth; No place is clean” (Isaiah 28:7-8).

Therefore, we should not be content to simply accept those who sound “religious” and quote verses from the Bible. In the words of one commentator, “History, the apostle says, is going to repeat itself. Just as the Mosaic dispensation had its false prophets, you will have your false teachers – those who inculcate false doctrines.” ₍₁₎

(1) Bruce Oberst, Letters From Peter. College Press, Joplin, Missouri, Copyright 1962 pg. 159

III

“But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves. (2 Peter 2:1 NET).

Our text from 2 Peter 2:1 speaks of false teachers “…who will subtly introduce dangerous heresies” (Phillips). A “heresy” is a belief or teaching that does not correspond with Biblical doctrine. For example, God may not be depicted as an eternal, all-powerful Being. Instead, He may be portrayed as an entity who has achieved a higher state of consciousness. Other aberrant teachings characterize God as a life-force or a spirit that encompasses everything and everyone.

In addition, heretical teachings often give greater (or equal authority) to a revelation or a book other than the Bible. This is reflective of groups such as the Jehovah’s Witnesses, Christian Scientists, or the various branches of Mormonism. Each of these groups self-identify as “Christian” but base many of their teachings on other religious texts.

Finally, heresies often represent Jesus as someone other than who He is. For instance, He may be seen as a created being or someone who has attained the so-called “Christ consciousness.” Or perhaps He is simply viewed as another messianic figure among many. A key characteristic of many heretical teachings is a denial of Jesus’ divinity.

Much like a stealth fighter jet, those who promote such teachings deploy them secretly. It’s not that these aberrant teachings remain hidden; on the contrary, those who hold such beliefs often do so openly. The issue is that their destructive nature is frequently disguised by a religious façade. Such heresies misrepresent the truth about God and circumvent our ability to establish a relationship with Him in Christ.

The Scriptures consistently warn us regarding such things. In addition to what we read here in the book of 2 Peter, a portion of the Biblical book of Romans offers another example…

“Brothers and sisters, I urge you to watch out for those people who create divisions and who make others fall away from the Christian faith by teaching doctrine that is not the same as you have learned. Stay away from them. People like these are not serving Christ our Lord. They are serving their own desires. By their smooth talk and flattering words they deceive unsuspecting people” (Romans 16:17-18 GW).

As another commentary observes…

“Even a broken clock is correct twice a day, or so the saying goes. False teaching is particularly dangerous because rarely will false teachers speak no truth at all. That truth is spoken on occasion, however, does not make one approved by God, for even the vilest of sinners have the capability to know and teach true things because they bear the image of the One who is Truth. Remember to take into account the motivations of your teachers as well as the words they speak.”₍₁₎

(1) “Gain From Wrongdoing.” Tabletalk, August 4, 2005. https://www.ligonier.org/learn/devotionals/gain-wrongdoing.

IV

“But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction” (2 Peter 2:1 ESV).

This passage and its reference to those who “secretly bring in destructive heresies” helps unveil a strategy employed by heretical teachers. But unlike their first-century counterparts, modern-day false teachers can easily reach countless numbers of individuals through the use of 21st century technology.

Social media, broadcast media, and streaming media represent some of the more prominent transmission paths for such teachings. Other, traditional forms of communication include books, magazines, and face-to-face interaction. Then, as now, these methods permit false teachers to “subtly introduce dangerous heresies” (Phillips). The difference is that such teachers now have the ability to exploit modern technology to market and deliver such messages with greater effectiveness.

Thus, it is important to read the Scriptures regularly in order to fulfill the principle given to us in 2 Timothy 2:15: “Study to show yourself approved by God, a workman who need not be ashamed, rightly dividing the word of truth” (MEV). If we neglect to engage regularly with God’s Word, the risk of being ensnared by such teachers becomes even greater.

That brings us to a lengthy excerpt from the following source that merits close attention. While the author’s definition of “false teaching” occasionally strays into the realm of subjective opinion in secondary areas where others may hold different (but valid) doctrinal beliefs, the following observations are on point…

“One of the most common contributors to the spread of false teaching in the church is a general lack of Bible knowledge and discernment among the people. It might seem counterintuitive to say that students should be able to correct teachers when they bring falsehood into the church, but that is exactly what the Bible teaches us. When Paul was in Berea, his teaching was not merely accepted on his own authority, but his listeners examined it daily by the Scriptures to see whether it was true (Acts 17:11). For this, they were praised by Luke as being ‘more noble.’

All believers must read the Scriptures for themselves and compare what is being taught to the Scriptures. This does not require a radical skepticism, but it does mean that believers are not to unhesitatingly trust every word of mere men. They are to trust only the Scriptures in such a way. A problem arises when believers do not have the willingness or the ability to search the Scriptures for themselves. This leads to a dependence on human authority and allows false teaching to take root and spread. The educational goal of the church should be not just to transmit knowledge of the Bible but also to transmit a love for the Bible and an eagerness to study it.” ₍₁₎

(1) The Origin and Presence of False Teaching | Tabletalk. (2022, March 5). Tabletalk. https://tabletalkmagazine.com/article/2018/04/origin-presence-false-teaching/

V

“But there were also false prophets among the people, just as there will be false teachers among you. They will secretly bring in destructive heresies, even denying the Master who bought them, and will bring swift destruction on themselves” (2 Peter 2:1).

2 Peter 2:1 identifies another characteristic of false teachers: they deny the sovereign Lord who bought them. In a general sense, this tells us that such teachers do not teach the truth about Christ. This leads us to a simple and effective method to help identify false teachers. One of the fastest ways to uncover what someone truly believes about Christianity is to simply ask, “Who is Jesus?”

For instance, there are self-proclaimed Christian organizations that believe Jesus was “a” God. While that belief may seem unobjectionable at first glance, it does not correspond with what we read in the Scriptures. You see, Jesus isn’t simply a god, He is the God (John 1:1, Romans 9:5, Titus 2:13). This reiterates an important point from an earlier study: a key characteristic of many heretical teachings is the denial of Jesus’ divinity.

The heretical teachers of 2 Peter 2:1 professed to be Christians in word but denied the Lord who bought them in deed. While this portion of Scripture does not specify the doctrines these teachers denied, it clearly involved one or more aspects of Jesus’ life and ministry. In other words, their doctrine and conduct revealed their profession of faith in Christ to be fraudulent. Perhaps we might say that He bought them, but they never bought Him.

This portion of Scripture also refers to the fact that these teachers will “bring swift destruction on themselves.” The word rendered “swift” in this passage is tachinos in the original language of this verse. Other forms of this word are translated “soon” in Revelation 1:1 and “speedily” in Luke 18:8. This word also forms the basis for our modern-day word “tachometer.”

A tachometer is a gauge that monitors the revolutions per minute (or “RPM”) in an internal combustion engine. This suggests that the destruction of these heretical teachers may not take place immediately. But once that judgment begins, it will gather momentum rapidly, just like a tachometer measures the escalating speed of an engine. Thus, in the words of one source, “Man brings upon himself the vengeance which God brings upon him.” ₍₁₎

Finally, we should remember that Peter once denied Jesus three times at an earlier point in his life. Therefore, he speaks with the voice of experience in counseling his readers to beware of such individuals.

(1) Jamieson, F. a. B. (2000, February 19). Commentary on 2 Peter 2. Blue Letter Bible. https://www.blueletterbible.org/Comm/jfb/2Pe/2Pe_002.cfm

VI

“And many will follow their destructive ways, because of whom the way of truth will be blasphemed” (2 Peter 2:2).

As fallible human beings, it is often difficult to see things as they are, and not as we wish them to be. For instance, spiritual leaders who are popular, eloquent, or personable may naturally garner our respect and admiration. As a result, we may be inclined to overlook doctrinal heresies in their messages because we want to believe they are well-intentioned individuals who are simply mistaken in certain areas. However, such teachings are inherently destructive, no matter how much we’d like to believe otherwise.

Consider Jesus’ cautionary message regarding the narrow gate that leads to eternal life and the warning that immediately follows…

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.

Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves” (Matthew 7:13-15).

The Apostle Peter tells us that many will elect to follow the destructive ways of such “ravenous wolves.” Unfortunately, a decision to follow that path impacts others as well. 2 Peter 2:2 highlights one such effect when it tells us that false teachers and their followers will “… bring discredit on the way of truth” (Phillips).

While the world has changed since Peter first wrote this epistle, one thing remains the same: people judge Christ by those who claim to represent Him. False teachers give genuine Christianity a bad name, for they not only spread destructive heresies among naïve or uniformed Christians, but may lead those outside the Christian community to dishonor (GW), slander (CEB), or blaspheme (ESV) the way of truth.

You see, those outside the church may look upon the conduct of such teachers and find an excuse to malign the God they claim to represent. Paul the Apostle addressed a similar issue in his epistle to the Romans when he said, “You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB).

Non-Christians are often highly skilled in identifying religious leaders who are not what they appear to be. With this in mind, we would do well to take an outsider’s perspective in evaluating spiritual teachers (as well as ourselves) for areas where others might legitimately find fault.

VII

“By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber” (2 Peter 2:3).

Our text from 2 Peter 2:3 references “covetousness” as a representative characteristic of false teachers. This word encompasses a wide variety of inappropriate desires and is often associated with its presence within the Ten Commandments: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor” (Exodus 20:17).

Many translations of this passage employ the word “greed” to convey the idea behind this term. You see, “covetousness” refers to a self-indulgent desire to obtain more of something we already possess. It may also encompass a desire to possess something (or someone) that belongs to someone else. This word is thus used to identify one who is eager to have more, especially what belongs to others. ₍₁₎

The New Testament book of Hebrews cautions us against developing an attitude of covetousness when it tells us, “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you’” (Hebrews 13:5). Paul the Apostle issued a corresponding reminder to the church at Ephesus when he said, “For this you know, that no… covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God” (Ephesians 5:5).

Jesus also provided us with a warning regarding covetousness, one that revealed the misguided ambitions of those who are driven to accumulate financial wealth and/or material possessions: “…He said to them, ‘Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses’” (Luke 12:15).

The Biblical letter of 2 Corinthians echoes a similar message from Paul regarding those who pursue financial gain under the guise of religion…

“You see, we are not like the many hucksters who preach for personal profit. We preach the word of God with sincerity and with Christ’s authority, knowing that God is watching us” (2 Corinthians 2:17 NLT).

So, these false teachers took advantage of their followers in order to enrich themselves. ₍₂₎ The same is true among their modern-day counterparts. A genuine Biblical leader will always point others towards Christ. If a leader’s primary focus is on money or something else, then we must exercise caution to ensure we do not fall prey to various forms of exploitation.

(1) G4123 – pleonektes – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4123/kjv/tr/0-1/

(2) See Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1696.

VIII

“And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep” (2 Peter 2:3 ESV).

The word “exploit” refers to the act of taking advantage of others in a selfish or unethical manner. The Biblical definition of this word relates to those who use a person or a thing for personal gain. ₍₁₎ As a result, this passage associates false teachers with those who victimize others instead of fulfilling their responsibility to minister to those who have been entrusted to their care.

This portion of Scripture thus alerts us to the manipulative nature of these individuals. That warning was echoed by others within the ancient church who wrestled with such teachers as well. For example, Ignatius, the bishop of the ancient city of Antioch, is said to have delivered a message to the church of Smyrna that remains relevant to this day…

“Now note well those who hold heretical opinions about the grace of Jesus Christ which came to us; note how contrary they are to the mind of God. They have no concern for love, none for the widow, none for the orphan, none for the oppressed, none for the prisoner or the one released, none for the hungry or thirsty… Therefore, those who deny the good gift of God perish in their contentiousness…

It is proper therefore, to avoid such people and not to speak about them either privately or publicly. Do pay attention, however to the prophets and especially to the gospel, in which the Passion has been made clear to us and the resurrection has been accomplished. Flee from divisions, as the beginning of evils.” ₍₂₎

In light of these things, our text from 2 Peter 2:3 tells us that such teachers fail to acknowledge the inherent dignity of human beings who are created in the image of God. As a result, they feel free to conduct themselves in an exploitative manner. But the following excerpt from the book of the Old Testament prophet Micah reveals God’s attitude towards those who travel that path…

“What sorrow awaits you who lie awake at night, thinking up evil plans. You rise at dawn and hurry to carry them out, simply because you have the power to do so. When you want a piece of land, you find a way to seize it. When you want someone’s house, you take it by fraud and violence. You cheat a man of his property, stealing his family’s inheritance. But this is what the Lord says: ‘I will reward your evil with evil; you won’t be able to pull your neck out of the noose. You will no longer walk around proudly, for it will be a terrible time’” (Micah 2:1-3 NLT).

Therefore, we can be assured that those who abuse their influence or authority to exploit others under the guise of religion will answer to God for their actions.

(1) G1710 – emporeuomai – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1710/kjv/tr/0-1/

(2) Holmes, M. W. (2007). The Apostolic Fathers. Baker Academic. pp. 255, 257

2 Peter 2:4–6 — Examples of Divine Judgment

IX

The Apostle Peter concluded verse three by assuring his readers of God’s judgment upon false teachers. Now he will back that statement with several examples beginning in verse four…

“For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment” (2 Peter 2:4).

This passage implies that certain demonic entities have been confined to imprisonment until the time of their final sentence. That leads us to the following conclusion: if God intends to punish sinful angels who surpass human beings in power and ability, then false teachers will not evade such consequences, either.

This brings us to an interesting aspect of this passage. You see, most Biblical references to “hell” are derived from the word Gehenna in the original language of the New Testament. Gehenna is the Greek form of a Hebrew word that means “the valley of Hinnom.” In Israel, the Hinnom Valley once served as the place where the ancient Israelites sacrificed their infant children to a pagan deity named Molech. ₍₁₎

In the New Testament era, the Hinnom Valley was used as a designated landfill for the city of Jerusalem. All the refuse generated by the city eventually found its way to that location. It also functioned as a place of final disposal for dead animals, the bodies of executed criminals, and the human waste generated by the residents of the city. Fires burned continuously within the valley in order to consume that tremendous amount of daily refuse. Taken together, these elements made the Hinnom Valley suitable for use as an illustration of hell. All that is unfit for heaven will eventually find its way there.

However, the word translated “hell” here in 2 Peter 2:4 is unique to this passage. That word is tartarus, a word borrowed from Greek mythology. Tartarus was depicted in ancient literature as a realm that was far below Hades, the abode of those who had passed from this life. It was there within the depths of Tartarus that the most vile and wicked beings received eternal punishment for their deeds.

Tartarus was portrayed as a dark abyss, a place of torment, incarceration, and eternal darkness. Under the inspiration of the Holy Spirit, this is the word-picture that Peter associated with the ultimate fate of false teachers. Though God takes no pleasure in the death of the wicked (Ezekiel 33:11), His justice (2 Thessalonians 1:5–9) requires punishment for false teaching- and 2 Peter 2:4 illustrates the severity of that penalty.

(1) See Leviticus 20:1-5, 2 Chronicles 28:1-3, and 2 Kings 23:10 for references to this practice.

X

“In their greed they will make up clever lies to get hold of your money. But God condemned them long ago, and their destruction will not be delayed” (2 Peter 2:3 NLT).

In a world where modern technology is widely used to create artificial, human-like interactions, this reference to those who invent “fabricated stories “(NIV) may seem all too familiar. This reference is derived from the word plastos in the original language of this passage and serves as the foundation for our modern-day word “plastic.” Thus, we can say that such teachers employ “plastic words” as a tool to ensnare their followers.

In addition to the word “fabricated,” other translations of this passage incorporate the words “deceptive” (NET), “made-up” (CSB), or “feigned” (KJV) to communicate this idea. One source offers a brief, but thorough, analysis of this concept…

“The word translated ‘feigned’ is plastos, from which our word plastic is derived. It properly signifies moulded, [or] formed (as from clay, wax, or stone), From this came the idea of what was formed (in the mind) and related as if true; hence, invented, fabricated, counterfeited, delusive. Feigned words, then, are words which are manufactured by the speaker (or writer) to deceive. They are seemingly useful and profitable (to the unenlightened mind) but they are hollow and useless.” ₍₁₎

This has led several commentators to observe that such teachers may use genuine Christian vocabulary, but they don’t use the same dictionary. In other words, false teachers often redefine familiar concepts like “God” or “Christ” in ways that differ from the Biblical definitions of those words. Therefore, a simple question such as “What do you mean by that?” can help uncover such deceptions when speaking with others.

Another author makes use of a courtroom scenario to emphasize this point…

“When attorneys find themselves trying to defend something untrue, they either (1) make a claim that isn’t supported by the evidence, (2) errantly redefine key terms to conform to their argument, or (3) make claims that are logically inconsistent. Listen for these three characteristics… and be ready to point out their errors with gentleness and respect.” ₍₂₎

Finally, this verse explains the why such teachers act in this manner: “to get hold of your money.” That desire might be expressed in an effort to sell merchandise, build an audience, or commercialize their endeavors in various ways. While it is good and appropriate for ministries to make their financial needs known in a respectful, God-honoring manner, there is no place for greed, coercion, or manipulation in the pursuit of financial support.

(1) Bruce Oberst, Letters From Peter. College Press, Joplin, Missouri, Copyright 1962 pg. 162

(2) Wallace, J. W. (2017). Forensic Faith. pg. 187

XI

“and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly” (2 Peter 2:5).

2 Peter 2:5 offers another illustration of the fate that awaits false teachers: God did not spare the wicked inhabitants of the ancient world, but saved Noah, a preacher of righteousness, along with seven others.

The Old Testament book of Genesis tells us that humanity had reached an unprecedented level of wickedness in the period leading up to Noah’s flood. For instance, Genesis 6:5 tells us, “…the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.” God was so grieved by this relentless display of evil that He resolved to eliminate the entire human population by means of a catastrophic flood.

Genesis 6:17 records that decision: “I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish.” The only exception was “…Noah [who] found favor in the eyes of the LORD” (Genesis 6:8). So the idea is this: if God punished the ancient world with such severity, there is no reason to believe that He would spare these false teachers from a similar fate.

Much like the angelic illustration given to us in the previous verse, the account of Noah’s flood serves as a precedent. It illustrates the fate of those who distort God’s Word to suit their preferences or amass financial and material wealth. This adds to the significance of Jesus’ message from Matthew 24:38-39….

“For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away…”

Even though 2 Peter 2:5 identifies Noah as a “preacher of righteousness,” the people of his day were indifferent to his message. Instead, they went about the normal affairs of daily life without consideration for God or His will for their lives. As a result, they never saw His judgment coming until it was too late. Thus, we are reminded of a important cautionary message from the Old Testament book of Ecclesiastes…

“Remember your Creator while you are young, before the bad times come–before the years come when you say, ‘I have wasted my life’” (Ecclesiastes 12:1 ERV).

XII

“and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly” (2 Peter 2:6).

2 Peter 2:4-8 references the ancient cities of Sodom and Gomorrah as our third historical example of God’s judgment upon the unjust. This begins the first of three sub-studies that will explore some of the significant people and events mentioned here in 2 Peter chapter two. Our journey begins in Genesis 13:12-13 where we are introduced to the great Old Testament patriarch Abram (later to be known as Abraham), and his nephew Lot…

“Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the plain and pitched his tent even as far as Sodom. But the men of Sodom were exceedingly wicked and sinful against the LORD.”

That sets the stage for what follows…

“The LORD appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground” (Genesis 18:1-2 NIV).

Our narrative continues in Genesis 18:20-21…

“Then the LORD said, ‘The outcry against Sodom and Gomorrah is so great and their sin so grievous that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know’” (NIV).

Like many legal cases today, this proceeding began with the investigation of a complaint: “There are terrible accusations against Sodom and Gomorrah, and their sin is very great. I must go down to find out whether or not the accusations which I have heard are true” (GNB). Genesis 18:22 then follows by telling us, “The men turned away and went toward Sodom, but Abraham remained standing before the LORD” (NIV).

That marked the opening stage of this investigation. However, Abraham had something to ask his divine Visitor before that inquiry proceeded any further…

“Then Abraham approached him and said: ‘Will you sweep away the righteous with the wicked? What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it?’” (Genesis 18:23-24 NIV).

Abraham’s response to this investigation tells us something important. First, it implies that he was aware of God’s holy character. It also implies that Abraham knew what life was like in Sodom. It seems that Abraham knew enough about God and enough about Sodom to predict what would happen when that investigation ended.

And as we’ll see, he was right to be concerned.

XIII

“and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, having appointed them to serve as an example to future generations of the ungodly” (2 Peter 2:6 ESV).

So God dispatched two angelic investigators to conduct a reconnaissance mission into the ancient cities of Sodom and Gomorrah. It was then that Abraham began to mediate on behalf of any righteous individuals who may have lived within that area. Since God assured Abraham that He would not bring destruction upon the righteous along with the wicked, Abraham turned his attention to negotiating the numbers.

Those negotiations culminated in the following promise from God: “’For the sake of 10 good people,’ the Lord told him, ‘I still won’t destroy the city’” (Genesis 18:32 CEV). The following chapter reveals whether those residents fulfilled that minimum threshold…

“Now the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom. When Lot saw them, he rose to meet them, and he bowed himself with his face toward the ground. And he said, ‘Here now, my lords, please turn in to your servant’s house and spend the night, and wash your feet; then you may rise early and go on your way.’

And they said, ‘No, but we will spend the night in the open square.’ But he insisted strongly; so they turned in to him and entered his house. Then he made them a feast, and baked unleavened bread, and they ate” (Genesis 19:1-3).

So God’s celestial operatives, disguised as ordinary human beings, entered the city where they encountered Abram’s nephew Lot. Evidently, there were no lodgings available, so these visitors arranged to stay outside in the public square. But Lot apparently had strong reservations about that idea- and we’ll soon discover why…

“Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, ‘Where are the men who came to you tonight? Bring them out to us so that we can have sex with them’” (Genesis 19:4-5 NIV).

As it turned out, these angels didn’t need to spend the night outside in order to complete their assessment. Instead, these citizens took it upon themselves to demonstrate their character. From the youngest to the oldest, these men sought to engage in a homosexual assault against these angelic beings. That brought an immediate response from Lot…

“Lot went outside to meet them and shut the door behind him and said, ‘No, my friends. Don’t do this wicked thing’” (Genesis 19:6-7 NIV).

Lot first tried to adopt a neighborly approach in referring to these individuals as “my friends.” He also appealed to their moral consciences by saying, “…don’t do such a wicked thing!” (GNB). Lot then made a counter-proposal that is almost beyond belief. We’ll look at that proposal next.

XIV

“Later, God condemned the cities of Sodom and Gomorrah and turned them into heaps of ashes. He made them an example of what will happen to ungodly people” (2 Peter 2:6 NLT).

Following his attempt to reason with a group of sexual predators who were encamped outside his home, Lot made an offer that is nearly inconceivable…

“Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them. But don’t do anything to these men, for they have come under the protection of my roof” (Genesis 19:8 NIV).

How could Lot suggest something as horrific as this? Well, it’s possible that Lot’s prolonged stay in Sodom may have distorted his thinking to the point where he genuinely believed this offer was better than the alternative. Or perhaps Lot was so fearful that he said the first thing that came to mind without considering the unspeakable nature of this suggestion. It’s also possible that Lot had already discerned the true identity of his angelic visitors and felt compelled to protect them at any cost, even if it meant sacrificing his own daughters.

Nevertheless, Lot’s suggestion was clearly wrong and there is no way to justify or rationalize it. But as it turned out, these men rejected his offer anyway…

“‘Get out of our way,’ they replied. And they said, ‘This fellow came here as an alien, and now he wants to play the judge! We’ll treat you worse than them.’ They kept bringing pressure on Lot and moved forward to break down the door” (Genesis 19:9 NIV).

The passage conveys a sense of violent intensity. These individuals essentially said to Lot, “Get out of our way so we can gang-rape your two houseguests. And when we get done with them, we’re going to do the same to you- only worse.” So Lot’s attempt to calm this situation was clearly not going well. Fortunately, a rescue party was close at hand…

“But the men reached out their hands and pulled Lot into the house with them, and shut the door. And they struck the men who were at the doorway of the house with blindness, both small and great, so that they became weary trying to find the door” (Genesis 19:10-11).

To this point, the only action taken by these angels against the residents of Sodom involved this defensive act of self-protection. This was obviously necessary because the men of Sodom persisted in their efforts to find Lot’s door even after they lost their sight. This highlights the tenacity of these individuals as they sought to fulfill their insatiable lusts.

XV

“God condemned the cities of Sodom and Gomorrah and destroyed them by burning them to ashes. He made those cities an example to ungodly people of what is going to happen to them” (2 Peter 2:6 GNB).

Genesis 19:4-11 chronicles an incident in which men from the town of Sodom attempted to commit a sexual assault against two angelic visitors who were conducting an investigative mission. That attempt (along with Sodom’s history of other criminal complaints) provided those angels with an opportunity to confirm the charges against the city and led to the following action…

“The two men said to Lot, ‘Do you have anyone else here–sons-in-law, sons or daughters, or anyone else in the city who belongs to you? Get them out of here, because we are going to destroy this place. The outcry to the LORD against its people is so great that he has sent us to destroy it.’

So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, ‘Hurry and get out of this place, because the LORD is about to destroy the city!’ But his sons-in-law thought he was joking” (Genesis 19:12-14 NIV).

Unfortunately, Lot’s sons-in-law paid little attention to that message. Despite Lot’s efforts to warn them about their need to take God seriously, they opted to dismiss his warning as if it was a joke. But there was nothing funny about the events that were about to occur…

“With the coming of dawn, the angels urged Lot, saying, ‘Hurry! Take your wife and your two daughters who are here, or you will be swept away when the city is punished.’ When he hesitated, the men grasped his hand and the hands of his wife and of his two daughters and led them safely out of the city, for the LORD was merciful to them” (Genesis 19:15-16 NIV).

Despite everything that had taken place, these angels had to take the members of Lot’s family by their hands and physically escort them out of town. Even though Sodom was about to become a giant smoking crater in the ground, it seems that Lot’s family had grown so attached to the city that they had trouble leaving it behind.

“As soon as they had brought them out, one of them said, ‘Flee for your lives! Don’t look back, and don’t stop anywhere in the plain! Flee to the mountains or you will be swept away!’” (Genesis 19:17-20 NIV).

So these angelic beings rushed Lot and his family out of town and left them with a specific directive: “Run for your lives or you’re going to get wiped out.”

XVI

“and if He reduced the cities of Sodom and Gomorrah to ashes and condemned them to ruin, making them an example to those who were going to be ungodly” (2 Peter 2:6 HCSB).

Instead of fleeing the pending destruction of the ancient cities of Sodom and Gomorrah by heading to the mountains as he was told, Lot persuaded God’s angelic messengers to allow him to escape to a little town called Zoar instead…

“By the time Lot reached Zoar, the sun had risen over the land. Then the LORD rained down burning sulfur on Sodom and Gomorrah–from the LORD out of the heavens. Thus he overthrew those cities and the entire plain, including all those living in the cities–and also the vegetation in the land” (Genesis 19:23-25 NIV).

“Rained down” implies that fiery objects came from the sky and devastated everything in that area. That brings us to one of the most interesting verses in the Bible…

“But Lot’s wife looked back, and she became a pillar of salt” (Genesis 19:26 NIV).

Remember that God’s angelic investigators sent Lot and his family out of the city with specific instructions: “Run for your lives! Don’t even look back. And don’t stop in the valley. Run to the hills, where you’ll be safe” (Genesis 19:17 CEV). Yet, despite that clear and simple warning, Lot’s wife chose to disregard it.

Perhaps Mrs. Lot simply looked back at the city to see what had happened. However, one source tells us, “The word (for) ‘looked back’ has the connotation of ‘looking intently.’ It might possibly be rendered ‘lagged back,’ or maybe even ‘returned back.’” ₍₁₎ So Lot’s wife may have done more than cast a quick glance over her shoulder as she left the city. It’s possible that she actually stopped running or even began to return to Sodom.

While some may look at Mrs. Lot’s experience as nothing more than an interesting detail, Jesus used that historic event to illustrate one of His teachings…

“It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed. On that day no one who is on the roof of his house, with his goods inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot’s wife!” (Luke 17:28-32).

It’s possible that the culture, society, and way of life in Sodom had become so intertwined with Mrs. Lot’s identity that she struggled to leave it behind. Perhaps Lot’s wife was so deeply entrenched in the godless culture of Sodom that she simply could not bear to part with it- and she paid for that decision with her life.

(1) Morris, H. M. (1976). The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings. [pp 355-356]

XVII

“And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly” (2 Peter 2:6 KJV).

Genesis 19:27-28 serves as an epilogue that will close our look at God’s judgment on the ancient cites of Sodom and Gomorrah…

“Early the next morning Abraham got up and returned to the place where he had stood before the LORD. He looked down toward Sodom and Gomorrah, toward all the land of the plain, and he saw dense smoke rising from the land, like smoke from a furnace” (Genesis 19:27-28).

So, the outcry against Sodom and Gomorrah was so great that God decided to eradicate those cities after verifying the charges against them. But what was the sin that generated the outcry against those cities? Certainly, the attempted sexual assault of God’s angelic investigators served to reflect the city’s moral climate. However, the book of the Old Testament prophet Ezekiel offers another perspective to consider…

“‘Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me. Therefore I did away with them as you have seen” (Ezekiel 16:49-50).

Arrogance. Gluttony. Unconcern for those who are less fortunate. Pride. Conceit. Self-indulgence. Those were the internal attitudes that contributed to the action taken against the cities of Sodom and Gomorrah- and they are the same internal attitudes we must guard against today.

This brings us to a conclusion drawn from our text in 2 Peter 2:4-6…

• If God has shown that He will imprison wicked angelic beings.
• If God has demonstrated that He will punish untold multitudes of sinful individuals in the form of a catastrophic flood.
• If God has proven that He will destroy entire cities in view of their moral corruption.

…then false teachers are facing a similar judgment from which they cannot escape unless they repent.

The next two verses will provide us with an opportunity to consider what happened to Lot after he left Sodom. But before we move on from our look at the cities of Sodom and Gomorrah, one commentary leaves us with something to think about…

“Peter asks us to consider Sodom and Gomorrah, which God did not spare (2 Pet. 2:6; Gen. 19:24). This and fifty other biblical references to those twin cities make two things clear: they could have been saved in spite of their evil, and God wants future generations like ours to avoid their mistakes.” ₍₁₎

(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), 2 Pe 2:6–9.

2 Peter 2:7–9 — The Lord Knows How to Rescue the Righteous

XVIII

“and delivered righteous Lot, who was oppressed by the filthy conduct of the wicked” (2 Peter 2:7).

The focus of our next sub-study in 2 Peter chapter two involves Abraham’s nephew, Lot. We’ve already noted Lot’s prominent role in the account of Sodom and Gomorrah, for he was one of only three people to escape God’s judgment upon those areas. So how did Lot manage to survive that catastrophic destruction?

Well, it certainly wasn’t because Lot was eager to leave. In fact, God’s angelic representatives practically had to drag Lot and his family out of town because they hesitated to depart from the city. Instead, Genesis 19:29 explains the reason behind Lot’s narrow escape from Sodom: “When God destroyed the cities of the valley where Lot lived, he remembered his promise to Abraham and saved Lot from the terrible destruction” (CEV).

This tells us that Lot’s survival was linked (at least partially) to his uncle Abraham’s intercession for him. Thus, we should never underestimate the impact of our prayers on behalf of others. As we’re reminded in the Biblical book of James, “The prayer of a righteous person is powerful and effective” (James 5:16 NIV).

The following verse then goes on to summarize Lot’s journey after he left the city.

“Lot and his two daughters left Zoar and settled in the mountains, for he was afraid to stay in Zoar. He and his two daughters lived in a cave” (Genesis 19:30 NIV).

So even though Lot (and the remaining members of his family) escaped to an obscure little village named Zoar, they apparently didn’t stay very long. Our text from Genesis 19:30 offers an explanation for their hasty departure: “Lot left Zoar because he was afraid to stay there” (GW). To better understand Lot’s fearfulness, let’s consider his arrival in Zoar from the perspective of those who lived there.

For instance, how do you think the citizens of Zoar felt when they discovered Lot was the only person (aside from his daughters) to survive the cataclysmic disaster that just destroyed their neighboring towns? Imagine if you were a superstitious resident of Zoar, or someone who lived in fear of provoking the “gods.” Would you welcome Lot as a new resident, or would you be more inclined to say, “You are followed by a curse. Take your misfortune elsewhere and leave.”

If Lot was afraid to stay in Zoar, then it probably means that his new neighbors were not very hospitable. That would explain why Lot and his daughters had to leave town in favor of living in a cave. This event thus serves to illustrate an important Scriptural truth: “…everything that was written in the past was written to teach us…” (Romans 15:4 NIV).

To make the most of that lesson, our next study will focus on the events that led to Lot’s change of address before we transition to the sordid events that followed.

XIX

“and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked” (2 Peter 2:7 ESV).

The Biblical account of Lot presents us with an informative character profile. At an earlier stage in life, Lot traveled with his uncle Abraham as he lived the nomadic life of a shepherd. However, disputes eventually arose between Lot’s herdsmen and Abraham’s herdsmen as they competed for the same limited resources. Abraham then offered Lot his choice of pastureland and Lot readily accepted…

“Lot looked up and saw the entire Jordan Valley. All of it was well irrigated, like the garden of the Lord, like the land of Egypt, as far as Zoar (this was before the Lord destroyed Sodom and Gomorrah). So Lot chose for himself the entire Jordan Valley. Lot set out toward the east, and they separated from each other” (Genesis 13:10-11 CEB).

Genesis 13:12 continues by saying, “…Lot moved his tents to a place near Sodom and settled among the cities of the plain” (NLT). So this passage tells us that Lot initially lived near Sodom after he departed from Abraham. However, the following chapter informs us that Lot was “…living in Sodom” (Genesis 14:12 NIV) some time later.

That brings us to Genesis chapter nineteen. When God’s angelic detectives arrived in Sodom to investigate the city, they were met by Lot, who was “…sitting at the city gate” (Genesis 19:1 GNT). While “sitting at the gate” may sound insignificant, this position held great importance and influence in the Old Testament era.

As you might expect, the “city gate” served as the primary thoroughfare through the fortified walls of an ancient city. The city gate was typically constructed as an arched entryway with room for seating within the arch. It was there that many of the legal, social, and commercial activities of the city took place. For instance, the city gate functioned as a public forum, a place where people could gather to discuss the news of the day.

It also served as a marketplace where vendors could display their wares. The gate was a hub for official business and public announcements, as well as a place where magistrates rendered judicial decisions and local authorities (or “elders“) gathered to witness legal transactions.

So it seems that Lot’s involvement with this city grew over time. First, he lived on the outskirts of Sodom. Then he moved into the city. Finally, he assumed a leadership role at the city gate. Thus, it appears that Lot was more than just an ordinary citizen who lived in Sodom; he had become a significant figure within that community.

XX

“and if he rescued Lot, a righteous man, who was distressed by the depraved conduct of the lawless” (2 Peter 2:7 NIV).

It’s relatively easy to trace Lot’s path as he ascended to a leadership role within the city of Sodom. Nevertheless, Lot was eventually reduced to living in a cave, along with the last two surviving members of his family. So what led to that dramatic fall? Well, the immediate answer to that question involves God’s destruction of Sodom. However, we can also say that Lot’s undoing resulted from a series of small decisions that ultimately led to some tragic results.

But those negative repercussions were far from over, for we’re about to see an example of the family values that Lot’s daughters acquired while living in Sodom…

“Later the older daughter said to the younger, ‘Our father is old, and there is no man in the country to sleep with us, the way everyone does’” (Genesis 19:31 NET).

So it seems that life inside a cave prompted Lot’s oldest daughter to conclude that her prospects for marriage were limited at best. Unfortunately, it also appears that Lot’s daughter never thought to seek God or ask for His provision to solve her dilemma. That led to a decision that clearly reflected her exposure to Sodom’s cultural influence…

“‘Come, let’s get him drunk with wine, and then we will have sex with him. That way we will preserve our family line through our father.’ So that night they got him drunk with wine, and the older daughter went in and had intercourse with her father. He was unaware of her lying down or getting up again” (Genesis 19:31-33 NLT).

Before we continue, we should remember that Lot and his daughters had suffered the loss of their home and possessions. While we might assume that this family was left with virtually nothing, that assumption isn’t entirely accurate. While their resources may have been limited, it seems they did have enough alcohol on hand to get one of them drunk. That may be indicative of the poor quality of the local water, or it may offer a glimpse into their priorities and what they deemed important.

Nevertheless, the fact that Lot’s daughter had to get him intoxicated implies that she knew he would never willingly consent to a sexual encounter with her. Even though the prohibition against incestuous relationships didn’t come into effect until later, Lot was apparently aware that such relationships were wrong before God.

As for Lot’s daughter, her conduct can be attributed to the moral values that were instilled in her during her formative years in Sodom. Perhaps this is why the New Testament book of 1 Corinthians reminds us, “Do not be misled: ‘Bad company corrupts good character’” (1 Corinthians 15:33).

XXI

“and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless men, (for while he lived among them day after day, that righteous man was tormented in his righteous soul by the lawless deeds he saw and heard)” (2 Peter 2:7 NET).

The Biblical book of Genesis continues with the scandalous account of Lot and his daughters in the aftermath of their escape from the city of Sodom…

“The next morning the older daughter said to her younger sister, ‘I had sex with our father last night. Let’s get him drunk with wine again tonight, and you go in and have sex with him. That way we will preserve our family line through our father.’ So that night they got him drunk with wine again, and the younger daughter went in and had intercourse with him. As before, he was unaware of her lying down or getting up again.

As a result, both of Lot’s daughters became pregnant by their own father. When the older daughter gave birth to a son, she named him Moab. He became the ancestor of the nation now known as the Moabites. When the younger daughter gave birth to a son, she named him Ben-ammi. He became the ancestor of the nation now known as the Ammonites” (Genesis 19:34-38 NLT).

The descendants of Moab and Ben-Ammi (the Moabites and the Ammonites mentioned above) eventually grew to become enemies of Abraham’s descendants, the Israelites. Nevertheless, God, in His sovereignty, brought some positive outcomes from these encounters between Lot and his daughters.

You see, the Old Testament book of Ruth tells us that Ruth was a descendant of the Moabites (Ruth 1:4). She later married a man named Boaz. Their relationship produced a son who became an ancestor of Israel’s king David and eventually, Jesus Himself (see Ruth 4:13-22). In addition, Israel’s King Solomon married a woman from Ammon (2 Chronicles 12:13). She had a son named Rehoboam who was also in Jesus’ ancestral lineage (see Matthew 1:7-16). So, despite the highly inappropriate nature of these interactions, God demonstrated His ability to orchestrate several positive outcomes.

As we consider this passage from 2 Peter 2:7-8 and contrast it with the events of Lot’s life, it becomes clear that he was a righteous individual who failed to anticipate the consequences of his decisions. That produced a chain of events that led to the loss of his wife, most of his family, and everything he worked to achieve. It also impacted his surviving children and their subsequent moral decisions.

One commentator summarizes these realities and prepares us for a look at some concluding applications from Lot’s life…

“It is to Lot’s credit that his conscience was not seared and his heart was not hardened by his surroundings. It seems, however, that his daughters and wife were not ‘distressed’ by their surroundings. Rather, they were influenced toward wrong by those wicked inhabitants.” ₍₁₎

(1) Bruce Oberst, Letters From Peter. College Press, Joplin, Missouri, Copyright 1962 pg. 167

XXII

“(for that righteous man, dwelling among them, tormented his righteous soul from day to day by seeing and hearing their lawless deeds)” (2 Peter 2:8).

Our text from 2 Peter 2:7-8 mentions Lot’s personal righteousness three times over the course of two verses. Lot’s Biblical record shows that he was a just man who was deeply distressed by the lawless conduct of those around him. Lot bravely sought to defend two strangers from a mob of sexual predators who subsequently threatened him as well. He heeded the warning he received from God’s messengers and urged others to do the same. Finally, Lot followed their directions in sharp contrast to his wife’s example.

However, Lot was also something of a weak and vacillating individual. For instance, Lot made several questionable decisions with no apparent desire to seek God’s direction or input. He also made an unconscionable offer to sacrifice his virgin daughters to those who would abuse them. In addition, we should note that Lot was hesitant in the face of a clear directive from God’s messengers and wavered in his compliance (see Genesis 19).

Finally, Lot underestimated (or disregarded) the detrimental influence of Sodom’s godless culture on his family, particularly his children. Their immersion in that immoral society clearly impacted their choices and decisions. Despite Lot’s personal integrity, the people of Sodom successfully instilled their values in his children, leaving him powerless to counteract their influence in his daughters’ lives.

Lot’s example should prompt us to consider the cultural influences that are imposed upon our families and respond accordingly. This may mean establishing a family devotional time, prioritizing church attendance, or removal of our children from academic structures that serve as a detriment to their spiritual lives. These are important considerations, and the example of Sodom’s cultural influence on Lot’s family should motivate us to take action in these and other areas.

We will close our look at this portion of Scripture with some final observations from Lot’s life…

“If we had only the OT account of Lot, we might not think him a true believer at all. In the Genesis account, he almost appears as a status-seeking opportunist, willing to put up with sin and corruption in order to make a place and name for himself in the world. But Peter, writing by inspiration, tells us that he was a righteous man who was oppressed by the filthy conduct of the wicked.

God saw that Lot had genuine faith, and that he loved righteousness and hated sin. To emphasize that Lot really was a righteous man in spite of appearances to the contrary, Peter repeats that his soul was tormented daily by the things he heard and saw in Sodom. The vile immorality of the people caused him deep suffering.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2297]

2 Peter 2:10–14 — The Arrogance and Moral Corruption of False Teachers

XXIII

“then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment, and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed. They are not afraid to speak evil of dignitaries” (2 Peter 2:9-10).

2 Peter 2:9 is an oft-quoted portion of Scripture that has offered great reassurance to God’s people in the midst of their adversities: “…the Lord knows how to rescue godly people from their trials” (NLT). This encouraging message has been a source of comfort to countless individuals throughout the years. Nevertheless, we would do well to consider this passage carefully to avoid reading something into this verse that isn’t there.

For instance, this passage tells us that the Lord knows how to rescue the godly from their trials; it does not say He will do so in every instance. In fact, history is filled with examples of God-honoring individuals who persevered through many different trials. It is also worth noting that Peter touched upon this reality in his first epistle as well.

Instead, this portion of Scripture serves to reassure us that the godly will not suffer the punishment that is reserved for the unjust. As one source observes, “We can trust in God’s deliverance of the godly because it is just as certain as His judgment of the ungodly.” ₍₁₎

From here, our author will resume his description of false teachers over the remaining verses of this chapter. That narrative continues in verse ten with a list of characteristic qualities that are commonly associated with such leaders. The “the lust of uncleanness” is listed first among those attributes, and represents a subject that has occupied Peter’s attention on more than one occasion.

Another characteristic of these individuals is their disdain for authority. While any institution populated by fallible human beings will likely feature some who mishandle their authority, that does not serve as a justification that permits us to dismiss authority in general. Unlike the false teachers referenced here in 2 Peter 2:10, we are not to be authorities unto ourselves.

Christ leads by example in this area. While the relationship between God the Father and God the Son is one of complete equality, the Son is willingly subordinate to the Father and freely submits to His authority. As Jesus Himself once said, “I have come down from heaven not to do my will but to do the will of him who sent me” (John 6:3 NIV). So those who demonstrate “…nothing but contempt for authority” (Phillips) fail to follow Christ’s example in this area.

(1) Enduring Word Bible Commentary 2 Peter Chapter 2. (2022, July 13). Enduring Word. https://enduringword.com/bible-commentary/2-peter-2/

2 Peter 2:15–16 — The Example of Balaam

XXIV

“They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained the madness of the prophet” (2 Peter 2:15-16).

A cursory reading through the Scriptures reveals an amazing number of Biblical personalities who displayed some genuine character issues. One such individual was a prophet named Balaam. He will complete our final character sub-study here in 2 Peter chapter two. In looking at the events of Balaam’s life, we should find encouragement to apply the words of 1 Corinthians 10:11: “These things happened to them as a warning to us. All this was written in the Scriptures to teach us who live in these last days” (CEV).

Balaam’s account begins in chapter twenty-two of the Old Testament book of Numbers. At that point in Biblical history, the nation of Israel had already defeated two Amorite kings along with their armies. The next monarch destined to be overthrown was a Moabite king named Balak. As you might expect, Balak was anxious about being the next in line to face elimination, as is evident from the following passage…

“Balak son of Zippor, the Moabite king, had seen everything the Israelites did to the Amorites. And when the people of Moab saw how many Israelites there were, they were terrified. The king of Moab said to the elders of Midian, ‘This mob will devour everything in sight, like an ox devours grass in the field!’”

“So Balak, king of Moab, sent messengers to call Balaam son of Beor, who was living in his native land of Pethor near the Euphrates River. His message said: ‘Look, a vast horde of people has arrived from Egypt. They cover the face of the earth and are threatening me. Please come and curse these people for me because they are too powerful for me. Then perhaps I will be able to conquer them and drive them from the land. I know that blessings fall on any people you bless, and curses fall on people you curse.’”

“Balak’s messengers, who were elders of Moab and Midian, set out with money to pay Balaam to place a curse upon Israel. They went to Balaam and delivered Balak’s message to him” (Numbers 22:2-7 NLT and following).

So Balak sent some of his top ambassadors to a prophet named Balaam to request his assistance. We’ll look at Balaam’s response to that request next.

XXV

“They have left the straight way and wandered off to follow the way of Balaam son of Bezer, who loved the wages of wickedness. But he was rebuked for his wrongdoing by a donkey–an animal without speech–who spoke with a human voice and restrained the prophet’s madness” (2 Peter 2:15-16 NIV).

After meeting with the emissaries of a Moabite king named Balak, the prophet Balaam weighed their offer to hire him to curse the people of Israel. Balaam then responded by saying, “‘Stay here overnight,’ Balaam said. ‘In the morning I will tell you whatever the Lord directs me to say.’ So the officials from Moab stayed there with Balaam” (Numbers 22:8).

The following verses continue by saying…

“That night God came to Balaam and asked him, ‘Who are these men visiting you?’ Balaam said to God, ‘Balak son of Zippor, king of Moab, has sent me this message: ‘Look, a vast horde of people has arrived from Egypt, and they cover the face of the earth. Come and curse these people for me. Then perhaps I will be able to stand up to them and drive them from the land.’

But God told Balaam, ‘Do not go with them. You are not to curse these people, for they have been blessed!’ The next morning Balaam got up and told Balak’s officials, ‘Go on home! The Lord will not let me go with you’” (Numbers 22:9-13).

But that saga was far from over…

“Then Balak tried again. This time he sent a larger number of even more distinguished officials than those he had sent the first time. They went to Balaam and delivered this message to him: ‘This is what Balak son of Zippor says: Please don’t let anything stop you from coming to help me. I will pay you very well and do whatever you tell me. Just come and curse these people for me!’

But Balaam responded to Balak’s messengers, ‘Even if Balak were to give me his palace filled with silver and gold, I would be powerless to do anything against the will of the Lord my God. But stay here one more night, and I will see if the Lord has anything else to say to me’

That night God came to Balaam and told him, “Since these men have come for you, get up and go with them. But do only what I tell you to do’” (Numbers 22:15-20).

Perhaps Balaam was a little too eager to meet with a king who was willing to pay him to curse the same people God wanted to bless. That (and the lure of some easy money) may explain what happened next.

XXVI

“They have wandered off the right road and followed the footsteps of Balaam son of Beor, who loved to earn money by doing wrong. But Balaam was stopped from his mad course when his donkey rebuked him with a human voice” (2 Peter 2:15-16 NLT).

While it’s hard to make a definitive statement, it appears God qualified His permission to allow the prophet Balaam to accompany a delegation of Moabites who approached him with a proposal to curse the Israelites. We find that qualification in Numbers 22:20: “If the men come to call you, rise and go with them…” (NKJV). However, the following verse tells us that Balaam rose the next morning and departed with the Moabite ambassadors seemingly of his own accord.

Balaam’s apparent readiness to act on an invitation to curse those whom God sought to bless may shed light on the events that followed…

“But God was angry that Balaam was going, so he sent the angel of the Lord to stand in the road to block his way. As Balaam and two servants were riding along, Balaam’s donkey saw the angel of the Lord standing in the road with a drawn sword in his hand. The donkey bolted off the road into a field, but Balaam beat it and turned it back onto the road.

Then the angel of the Lord stood at a place where the road narrowed between two vineyard walls. When the donkey saw the angel of the Lord, it tried to squeeze by and crushed Balaam’s foot against the wall. So Balaam beat the donkey again. Then the angel of the Lord moved farther down the road and stood in a place too narrow for the donkey to get by at all.

“This time when the donkey saw the angel, it lay down under Balaam. In a fit of rage Balaam beat the animal again with his staff. Then the Lord gave the donkey the ability to speak. ‘What have I done to you that deserves your beating me three times?’ it asked Balaam. ‘You have made me look like a fool!’ Balaam shouted. ‘If I had a sword with me, I would kill you!’” (Numbers 22:22-29).

The most noteworthy incident in this passage is open to debate. Was it the fact that God caused a donkey to speak a human language, or the fact that Balaam engaged in a conversation with a talking donkey as though there was nothing out of the ordinary?

Either way, Balaam’s donkey responded to him with a perfectly logical question…

“’But I am the same donkey you have ridden all your life,’ the donkey answered. ‘Have I ever done anything like this before?’ ‘No,’ Balaam admitted” (Numbers 22: 30).

So far, Balaam’s donkey has demonstrated greater composure than Balaam himself. But then again, Balaam’s donkey knew something he didn’t, as we’ll see next.

XXVII

“They have gone off the road and become lost like Balaam, the son of Beor, who fell in love with the money he could make by doing wrong; but Balaam was stopped from his mad course when his donkey spoke to him with a human voice, scolding and rebuking him” (2 Peter 2:15-16 TLB).

The Biblical book of Numbers relates the account of the prophet Balaam and his journey to visit a king who offered to hire him to curse the people of Israel. But unbeknownst to Balaam, the donkey he was riding refused to pass the angel of the Lord who stood before them. That led to the following encounter…

“Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the roadway with a drawn sword in his hand. Balaam bowed his head and fell face down on the ground before him. ‘Why did you beat your donkey those three times?’ the angel of the Lord demanded. ‘Look, I have come to block your way because you are stubbornly resisting me. Three times the donkey saw me and shied away; otherwise, I would certainly have killed you by now and spared the donkey.’

Then Balaam confessed to the angel of the Lord, ‘I have sinned. I didn’t realize you were standing in the road to block my way. I will return home if you are against my going.’ But the angel of the Lord told Balaam, ‘Go with these men, but say only what I tell you to say.’ So Balaam went on with Balak’s officials” (Numbers 22:31-35 NLT).

Upon his arrival, Balaam was taken to a place where he could curse the nation of Israel encamped below. But God instead gave him a blessing to invoke upon the people. That prompted an immediate response from Balak, the king who sought to hire him: “…’What have you done to me? I brought you to curse my enemies. Instead, you have blessed them!’ But Balaam replied, ‘I will speak only the message that the Lord puts in my mouth’” (Numbers 23:11-12 NLT).

The king then escorted Balaam to another location where he could curse the Israelites. But once again, Balaam spoke a blessing upon the people. That led to the following exchange: “Then Balak said to Balaam, ‘Fine, but if you won’t curse them, at least don’t bless them!’ But Balaam replied to Balak, ‘Didn’t I tell you that I can do only what the Lord tells me?’” (Numbers 23:25-26 NLT).

The following verse tells us, “Then King Balak said to Balaam, ‘Come, I will take you to one more place. Perhaps it will please God to let you curse them from there” (Numbers 23:27 NLT). However, Balaam pronounced another blessing that ended with an echo of God’s promise to Abraham, the Old Testament patriarch: “Blessed is everyone who blesses you, O Israel, and cursed is everyone who curses you’” (Numbers 24:9)

And, as we’ll see, that’s when Balak really became enraged.

XXVIII

“Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet’s madness” (2 Peter 2:15-16 ESV).

Balak, a Moabite king, sought to enlist the prophet Balaam’s help in cursing the people of Israel; however, his efforts produced the opposite effect. The prophet he sought to hire to curse the Israelites responded with three blessings instead. That led to what happened next…

“King Balak flew into a rage against Balaam. He angrily clapped his hands and shouted, ‘I called you to curse my enemies! Instead, you have blessed them three times. Now get out of here! Go back home! I promised to reward you richly, but the Lord has kept you from your reward.’

Balaam told Balak, ‘Don’t you remember what I told your messengers? I said, ‘Even if Balak were to give me his palace filled with silver and gold, I would be powerless to do anything against the will of the Lord.’ I told you that I could say only what the Lord says!’” (Numbers 24:10-13).

If the Biblical account of Balaam’s life ended there, we might struggle to grasp the significance of this reference to “the prophet’s madness” here in 2 Peter chapter two. Unfortunately, the story of Balaam’s life didn’t end with that passage. By piecing together various portions of Scripture, it becomes apparent that Balaam’s interest in Balak’s money was greater than it seemed.

For example, the Biblical book of Deuteronomy conveys the following information regarding the Moabites and another Old Testament people group known as the Ammonites…

”…they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Nevertheless the Lord your God would not listen to Balaam, but the Lord your God turned the curse into a blessing for you, because the Lord your God loves you” (Deuteronomy 23:4-5).

So it seems that Balaam asked God to curse the people of Israel, but He refused to do so. Then there is Jesus’ message to the church community in the ancient city of Pergamos…

“But I have a few complaints against you. You tolerate some among you whose teaching is like that of Balaam, who showed Balak how to trip up the people of Israel. He taught them to sin by eating food offered to idols and by committing sexual sin” (Revelation 2:14 NLT).

Based on this information, it appears Balaam concluded he couldn’t curse Israel directly. So he devised an alternate plan. This portion of Scripture tells us that Balaam guided Balak towards an indirect means of destruction by leading the people of Israel into idolatry and sexual immorality. Not coincidentally, that is exactly what took place after Balaam departed from Balak, as we’ll see in the last installment of our sub-study into Balaam’s life.

XXIX

“These false teachers have left the straight path and wandered off to follow the path of Balaam, son of Beor. Balaam loved what his wrongdoing earned him. But he was convicted for his evil. A donkey, which normally can’t talk, spoke with a human voice and wouldn’t allow the prophet to continue his insanity” (2 Peter 2:15-16 GW).

After failing to place a curse upon the people of Israel, here is what took place immediately after the prophet Balaam left the Moabite king Balak….

“While Israel was staying in the Acacia Grove, the people began to prostitute themselves with the women of Moab. The women invited them to the sacrifices for their gods, and the people ate and bowed in worship to their gods. So Israel aligned itself with Baal of Peor, and the Lord’s anger burned against Israel” (Numbers 25:1-3 CSB).

So Balaam could not collect on Balak’s promise of a payment to curse the people of Israel, at least not initially. However, it appears Balaam devised a trap that involved seducing the people of Israel into acts of idolatry and sexual immorality. Balaam’s strategy was apparently this: “If I can’t get God to harm the people, perhaps I can get the people to harm themselves.” Unfortunately, that’s exactly what happened according to the opening verses of Numbers chapter twenty-five.

So what do we have in Balaam? Well, a few potential applications come to mind…

• Balaam serves as an example of a spiritual leader who is “only in it for the money.”
• He was someone who appeared religious, but actually had a hidden agenda.
• In Balaam, we have someone who was willing to sell others out for the right price.
• Finally, Balaam merchandised a God-given gift for personal gain. In the words of 2 Peter 2:15, Balaam was someone “…who loved the wages of unrighteousness.”

Now, before we conclude our look at Balaam’s life, we should take note of one final detail. That detail involves Balaam’s demise, as recorded for us in Numbers 31:8. During a battle against the people of Midian, that portion of Scripture tells us that the people of Israel defeated five Midianite kings. And then, almost as an aside, we read this: “They also killed Balaam son of Beor with the sword.”

Balaam’s death reminds us that judgment eventually comes to all. Like Balaam, we may disguise our true intentions from others, but we can never hide them from our Creator. Thus, we should remember Balaam’s example along with the words of Romans 2:6: “[God] will render to each one according to his deeds.”

2 Peter 2:17–19 — Empty Promises and False Freedom

XXX

“These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever” (2 Peter 2:17).

There are few emotions more painful than disappointment. For instance, let’s consider the plight of a thirsty traveler in an ancient culture where access to water from a well was crucial for survival. Imagine the hope and encouragement that would accompany the sight of a water well in the distance. Now imagine the intense disappointment our traveler would experience if he or she found that well to be dry. In that scenario, we might argue that it would have been better if our fictional traveler never came across that well at all.

That little drama serves to illustrate the word-picture given to us here in 2 Peter 2:17. False teachers are like spiritual wells without water, which is worse than no well at all. If you’re dying of thirst, it would be better to have no well than a dry well, since the presence of a well naturally raises the expectation of finding water. When it comes to false teachers, the situation is quite similar – you approach with the hopeful anticipation of receiving something valuable from God’s Word, only to be disappointed when you leave empty-handed.

Peter builds upon this analogy with a subsequent reference to “…clouds blown by a windstorm” (CEV). To better understand this reference, it helps to remember that ancient farmers didn’t have access to modern irrigation methods to supply water for their fields. Instead, farmers often had to rely on steady rains to help their crops develop. A cloud that held the promise of rain but failed to deliver might be a matter of life or death for a farmer and those who depended on him.

This stands in contrast to Jesus, who once said, “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him” (John 7:37-38). He also said, “‘…whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life’” (John 4:10-14 NIV).

Finally, the indictments leveled against these false teachers went beyond their failure to deliver on their promises, for this passage ends on an ominous note: “…their fate will be the black night of utter darkness” (Phillips). Thus, it is important to familiarize ourselves with the Christ of the Scriptures. As Jesus Himself reminded us, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).

XXXI

XXXII

“While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage” (2 Peter 2:19).

Our journey through 2 Peter chapter two has brought us face to face with a sobering reality: false teachers take advantage of those who are seeking freedom from things like guilt, anxiety, emotional distress, or the adverse effects of an immoral lifestyle. Our text from verse nineteen alerts us to the underlying motive that drives those individuals- they are enslaved by a corrupt mindset.

Much like an unethical salesperson who offers the promise of a superior product but delivers something else, these teachers promise “freedom” but deliver bondage. Perhaps the best-known Biblical statement on the subject of genuine freedom comes from a portion of Jesus’ teaching in the Gospel of John…

“…’If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free… Most assuredly, I say to you, whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son abides forever. Therefore if the Son makes you free, you shall be free indeed’” (John 8:31-32, 34-36).

Unfortunately, the heretical teachers of 2 Peter 2:19 advertised another kind of “freedom” that failed to align with Jesus’ message from that passage. That alternative view of freedom often meant liberty from any form of moral constraint. But those who act on that definition of freedom are inevitably enslaved by their own immorality. The following source offers a further explanation along with a warning…

“We read in verses 18–19 that the message of these teachers included promises of freedom. These promises likely included freedom from moral restraint and freedom from accountability to God, since these teachers encouraged licentious behavior and denied final judgment (2:14; 3:4). However, far from resulting in true freedom, these teachings actually made the false teachers slaves of their own corruption.

Alarmingly, these teachers targeted those who were ‘barely escaping’ from error (v. 18). False teaching has a greater potential to influence those new to the faith, and so we must do what we can to protect new converts, otherwise they might fall back into old patterns of sin.” ₍₁₎

We experience freedom in Christ because we are no longer driven to engage in destructive behaviors that bring harm to ourselves and others. As another source rightly observes, “The false teachers can’t deliver the freedom they promise, because they themselves are enslaved to the very corruption which people are trying to escape.” ₍₂₎

(1) Tabletalk magazine. Slaves of Corruption. https://www.ligonier.org/learn/devotionals/slaves-corruption Retrieved 12 August, 2024

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 2:19.

2 Peter 2:20–22 — The Tragic End of Apostasy

XXXIII

“For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning” (2 Peter 2:20).

2 Peter 2:20 is a complex passage that will benefit from a careful and thoughtful analysis. We can begin by saying that those who know Jesus but have yet to fully embrace Him in faith are at a heightened risk of falling prey to heretical teachers. This brings us to a point that bears repeating: it is of utmost importance to read the Biblical Scriptures, for it enables us to familiarize ourselves with the person of Christ. Those Scriptures also demonstrate why He is worthy of our trust.

Next, we should consider the nature of the word “knowledge” as used here in 2 Peter 2:20. That word is epignosis in the original language of this passage. This implies a depth of understanding regarding Christ that goes beyond a superficial awareness. Instead, this word highlights the accuracy and precision of that understanding. This hypothetical scenario from 2 Peter 2:20 thus involves those who have an accurate knowledge of Christ but have not yet placed their trust in Him.

One Biblical scholar helps clarify these distinctions…

“…they are not saved, only professing Christians. They are said to have had a knowledge of the Lord Jesus. It is one thing to know Him personally, as a believer does, and another to know of Him, namely, the facts about Him, and to give a mental acquiescence to these, as an unbeliever does. Such a knowledge resulted in their escaping the pollutions of the world.” ₍₁₎

Another source adds, “The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.” ₍₂₎ The point is this: those who fail to act on their knowledge of Christ by placing their faith in Him are in a precarious position. If they should fall back into the entanglements of a world that has abandoned its Creator, they will find themselves in a worse condition than they were before.

How might that place someone in a worse condition? Well, Jesus answered that question in the following excerpt from His parable of the faithful and evil servants: “Much is required from those to whom much is given, for their responsibility is greater” (Luke 12:48 TLB). This carries important implications, and we’ll examine some of those implications next.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on 2 Peter 2:20-21] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) NET Bible notes on 2 Peter 2:20 https://classic.net.bible.org/bible.php?book=2Pet&chapter=2&mode=print

XXXIV

“For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them” (2 Peter 2:21).

Knowledge and responsibility are two elements that go hand in hand. Those who have been made aware of the salvation that is available through faith in Christ but fail to act upon that knowledge are exposed to a significant degree of risk. For instance, consider the cautionary messages that are presented to us in the Biblical book of Hebrews…

“For it is impossible to bring back to repentance those who were once enlightened— those who have experienced the good things of heaven and shared in the Holy Spirit, who have tasted the goodness of the word of God and the power of the age to come— and who then turn away from God. It is impossible to bring such people back to repentance; by rejecting the Son of God, they themselves are nailing him to the cross once again and holding him up to public shame” (Hebrews 6:4-6 NLT).

“Dear friends, if we deliberately continue sinning after we have received knowledge of the truth, there is no longer any sacrifice that will cover these sins. There is only the terrible expectation of God’s judgment and the raging fire that will consume his enemies. For anyone who refused to obey the law of Moses was put to death without mercy on the testimony of two or three witnesses. Just think how much worse the punishment will be for those who have trampled on the Son of God, and have treated the blood of the covenant, which made us holy, as if it were common and unholy, and have insulted and disdained the Holy Spirit who brings God’s mercy to us. For we know the one who said, ‘I will take revenge. I will pay them back.’ He also said, ‘The Lord will judge his own people.’ It is a terrible thing to fall into the hands of the living God” (Hebrews 10:26-31 NLT).

These are difficult and challenging portions of Scripture. Yet it is important to understand that genuine Christianity encompasses more than an acknowledgement of certain religious truths. It involves trust in Christ. One commentator puts these insights into perspective…

“If a man has never known the right way, he cannot be condemned for not following it. But, if he has known it and then deliberately taken the other way, he sins against the light; and it were better for him that he had never known the truth, for his knowledge of the truth has become his condemnation. A man should never forget the responsibility which knowledge brings.” ₍₁₎

(1) Barclay, William. “Commentary on 2 Peter 2”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/2-peter-1.html. 1956-1959.

XXXV

“For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them” (2 Peter 2:21 ESV).

2 Peter 2:21 is a portion of Scripture that challenges us in several respects. By analyzing this text with the aid of the following commentators, we can gain a better understanding of this complex passage. We can begin with this reference to “it would have been better…”

“Peter’s comment here reflects the severity of the situation. The false teachers have experienced Christ’s work enough to understand the basic principles of following Him, but they resist coming to repentance … The cost of losing these false teachers to their own devices—which will ultimately result in their perishing, if they still do not repent—does not outweigh the harm they cause in leading others away from Christ and inhibiting God’s work within the community.” ₍₁₎

Next comes the phrase, “never to have known the way of righteousness…”

“The phrase ‘to have known the way’ refers to an intellectual knowledge of the ethical teachings and mode of life characteristic of Christians (note the phrase ‘holy commandment’). Perhaps the nature of their knowledge and faith are analogous to that of the demons who ‘believe and shudder’ (James 2:19). This verse indicates that the conversion of the false teachers was illusory.” ₍₂₎

This is followed by a description of those who “turn back…”

“Rather than turning to God, the false teachers have turned back to their own ways. The idea here is that the original knowledge of Jesus gave these leaders an opportunity to repent, but instead they exploited it to lead others astray.” ₍₃₎

That brings us to a warning, as well as an application from this passage…

“The entire canon makes it clear that those who apostasize can, at least for a time, give many signs that they have been converted (Matt. 13:1–9, 18–23). But for those who apostasize, this knowledge of Christ never involved a saving trust in the Lord (John 6:22–71). Because apostates have seen the light of the Gospel and rejected it, Peter reminds us that their condemnation will be worse than if they had never known of the Gospel in the first place (2 Peter 2:21).” ₍₄₎

Our final commentator offers an important consideration for those who profess to be Christians…

“I’m not sure that Peter is saying that if you go back to the world that you’ll never come back to Jesus. I think that may be the case sometimes. But he is saying that if you go back to the world, you will find your life worse than it ever was before you knew Jesus. Why? Because you now know what it’s like to be clean. And you’re miserable.” ₍₅₎

(1) John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Pe 2:21.

(2) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2259.

(3) John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Pe 2:21.

(4) Entangled Again. Ligonier.org. (n.d.). Ligonier Ministries. Accessed 17 August, 2024 from https://www.ligonier.org/learn/devotionals/entangled-again.

(5) Rich Cathers, 2Peter 1-3. (n.d.). Accessed 17 August, 2024 from https://bstudy2.calvaryfullerton.org/61%202Pe/2001/612Pe01-03.htm.

XXXVI

“But it has happened to them according to the true proverb: ‘a dog returns to his own vomit,’ and, ‘a sow, having washed, to her wallowing in the mire’ (2 Peter 2:22).

While dogs in the New Testament era were occasionally kept as pets, they were frequently regarded as scavengers and pests. Because of this, people often used the word “dog” in a derogatory manner to describe an offensive individual. Those characteristics thus served as fitting analogies for the false teachers of 2 Peter chapter two. That comparison draws upon the imagery of Proverbs 26:11, where this same word-picture is used to depict the actions of a foolish individual.

Our second illustration (which portrays a pig returning to the mud), is an extra-Biblical adage. Pigs were unclean animals according to the Old Testament law, and that made them ideal stand-ins for these heretical teachers as well. However, there may be more to these analogies than meets the eye.

For instance, a dog returns to the internal impurities it has expelled from inside. A pig returns to the external impurities it finds outside. In our first example, these internal impurities emerge from within, and are comparable to those who are internally enslaved to corruption (2 Peter 2:19). Our second example highlights the external impurities associated with those who “who walk according to the flesh in the lust of uncleanness” (2 Peter 2:10).

So, the external behaviors of these animals reflect their internal natures, just as the corrupt behaviors of these false teachers reflect their immoral character. That leads us to an important takeaway from this chapter…

“There is no suggestion in the proverb that they had experienced any change in their natures. They were unclean before they were delivered from the vomit and the mud, and they were still unclean when they returned to them. So it is with the people of whom Peter wrote. They had undergone a moral reformation but they had never received a new nature…

This passage should not be used to teach that true believers may fall from grace and be lost. These people never were true believers. They never received a new nature. They demonstrated by their last state that their nature was still unclean and evil. The lesson is, of course, that reformation alone is not only insufficient, but is positively dangerous, because it can lull a person into a false security. Man can receive a new nature only by being born again. He is born again through repentance toward God and faith in our Lord Jesus Christ.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary. Edited by Arthur Farstad, Thomas Nelson Publishers [2 Peter 2:1-22]

XXXVII

“What happened to them shows that the proverbs are true: ‘A dog goes back to what it has vomited’ and ‘A pig that has been washed goes back to roll in the mud’” (2 Peter 2:22).

Given the information presented to us in 2 Peter chapter two, what measures can we take to detect and defend against the threats posed by false teachers? Well, we can turn to a variety of strategies to help address that question…

Test all things against the Scriptures.

A good way to start is by prayerfully studying the God’s Word to ensure that a message or doctrine aligns with the Scriptures. The mere presence of the word “Christian” on a building, ministry, or teaching doesn’t guarantee its authenticity. Therefore, we should remember the counsel given to us in 1 Thessalonians 5:21-22: “Test everything. Hold on to the good. Avoid every kind of evil” (NIV).

Remember that false teachers are often untruthful.

Consider the following warning from the New Testament epistle of 1 Timothy…

“The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron” (1 Timothy 4:1-2 NIV).

These verses remind us that false teachers are skilled in the art of deception. In light of this, we would do well to familiarize ourselves with God’s Word to avoid being misled.

False teachers are aggressive recruiters.

The Biblical book of 2 Timothy offers the following assessment of such teachers…

“For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth” (2 Timothy 3:6-7).

This passage alerts us to some of the strategies employed by false teachers. In fact, today’s false teachers hold many advantages over their first-century counterparts…

• Today, a deceptive religious teacher can easily reach countless households with video presentations in high-definition quality.
• Access to a global audience is now made possible by the power of the internet.
• The availability of podcasts, streaming media, and other forms of digital content allows for the widespread distribution of false teachings in a variety of formats.
• Traditional broadcast mediums continue as a reliable and effective means of communication for such teachings.

As it was in the days of the first century, false teachers still work their way into homes and “…mislead whole families by teaching for dishonest gain what ought not to be taught” (Titus 1:11 NET). The difference is that present-day false teachers now possess the ability to leverage 21st century technology to market and present their teachings in a far more effective manner.

XXXVIII

“They prove the truth of this proverb: ‘A dog returns to its vomit.’ And another says, ‘A washed pig returns to the mud’” (2 Peter 2:22 NLT).

We continue with a short list of strategies that can help us recognize and guard against the risks presented by false teachers. For example…

The “Jesus” proclaimed by some religious organizations may vary from the Jesus we find in the Bible.

Some groups that self-identify as “Christian” believe that Jesus was merely “a” God. But Jesus isn’t simply a god; He is the God according to the following Biblical passages…

“Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM’” (John 8:58 [compare with Exodus 3:14]).

“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).

“looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ” (Titus 2:13).

“Thomas answered and said to [Jesus], ‘My Lord and my God!’” (John 20:28).

False teachers often have an unbiblical concept of the Deity.

For example, the Scriptures tell us that there is one God (1 Timothy 2:5). This God has always existed and has always been God (Habakkuk 1:12, Isaiah 44:6). God can never make a mistake and never changes (Psalm 18:30, Malachi 3:6). The God of the Scriptures is a God of love (1 John 4:8) who is holy in all His ways. In other words, God is morally perfect and completely separate from anything that may be dirty or impure (Isaiah 5:16).

God is all-knowing and all-powerful (Psalm 147:5, Deuteronomy 32:39). He is good, merciful, and righteous in His judgments (Psalm 100:5, Psalm 103:8, Psalm 96:13). The God of the Scriptures has no equal anywhere (Isaiah 46:9). Teachings or beliefs that do not align with these characteristics are inconsistent with the Biblical definition of God.

Jesus warned us of the need to guard against false and misleading teachers.

Consider the following portion of Jesus’ message from His Olivet Discourse: “Jesus began to say to them, ‘Watch out that no one misleads you. Many will come in my name, saying, ‘I am he,’ and they will mislead many’” (Mark 13:5-6 NET). This brief but powerful message serves to remind us of our need to take responsibility in measuring the ideas and beliefs we encounter against the teachings of the Scriptures to verify their truthfulness and accuracy.

This holds true even if someone assigns the label “Christian” to those beliefs, for “Many will come in [appropriating to themselves] the name [of Messiah] which belongs to Me [basing their claims on the use of My name], saying, I am [He]! And they will mislead many” (AMP).

XXXIX

“They are illustrations of this true proverb: ‘A dog returns to its own vomit,’ and ‘A sow, after washing herself, wallows in the mire’” (2 Peter 2:22 NET).

We will close our look at 2 Peter chapter two with some final observations regarding false teachers…

The Scriptures tell us that many false prophets have gone out into the world.

The New Testament epistle of 1 John underscores the need to assess the spiritual concepts and beliefs we encounter…

“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV).

This serves to remind us that God may not be the motivating force behind every spiritual encounter or apparent display of supernatural ability. The same concept applies to spiritual leaders as well, for a person who claims to be a spiritual leader may not be someone who accurately conveys spiritual truth. A teacher who presents an alternate Jesus, or a “Jesus” who is inconsistent with the person who appears in the Biblical Scriptures, is someone who is peddling a falsehood. This important Biblical admonition can help us follow Jesus’ guidance from Mark 13:5: “…Take heed that no one deceives you.”

The Book of Acts provides us with a good example.

We can learn much from the positive example set by the inhabitants of the town of Berea as chronicled in the Biblical book of Acts…

“Immediately when night came, the believers sent Paul and Silas to the city of Berea. When Paul and Silas arrived in the city of Berea, they entered the synagogue. The people of Berea were more open-minded than the people of Thessalonica. They were very willing to receive God’s message, and every day they carefully examined the Scriptures to see if what Paul said was true” (Acts 17:10-11 GW).

With these things in mind, it’s important to remember some key points from our study of 2 Peter 2…

• False teachers will always exist.
• False teachers don’t tell the truth about Christ.
• The “Jesus” that some religious groups speak of may not be the same Jesus we see within the pages of the Scriptures.
• False teachers often take advantage of others and manipulate them for personal gain.
• False teachers often have an unbiblical concept of God.
• Its easy to be deceived by false teachers if we aren’t diligent to study the Scriptures.

Finally, the New Testament book of 1 Thessalonians gives us an effective method of guarding against spiritual deception: “Test all things; hold fast what is good” (1 Thessalonians 5:21).

About This Chapter: In 2 Peter 1, the apostle Peter calls upon his readers to grow in God-honoring character while establishing the authority of Scripture as the standard for life and practice. He emphasizes that his message is not based on myth but on eyewitness testimony and divinely inspired prophecy. He offers us a reminder of these things, even as he faces the shadow of his impending death.  

2 Peter 1:1–4 — Greetings to God’s Faithful
2 Peter 1:5–11 — Developing a Fruitful Spiritual Life
2 Peter 1:12–15 — Making the Best Use of The Time That Remains
2 Peter 1:16–21 — A Dependable Prophetic Message

2 Peter 1:1–4 — Greetings to God’s Faithful

I

“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.

II

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).

(3) Dr. Bob Utley, Free Bible Commentary, Colossians 2 [2:16-23] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL08/VOL08A_02.html

(4) Kendall, David W. “IV. Occasion” In Asbury Bible Commentary. 1199. Grand Rapids: Zondervan, © 1992.

III

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.

IV

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.

V

“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.

VI

“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.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (note on Galatians 1:1) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

VII

“From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours” (2 Peter 1:1 NET).

While some may seek to bestow an elevated position upon the Apostle Peter, this passage references the commonality of the faith Peter shared with every other follower of Christ. Several translations of this passage underscore the equal nature that faith. Those translations include the following examples…

• “To those who have obtained a faith of equal privilege with ours through the righteousness of our God and Savior Jesus Christ” (HCSB).
• “To those who received a faith equal to ours through the justice of our God and savior Jesus Christ” (CEB).
• “To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (ESV).

This is followed by an important statement regarding Jesus’ divine nature in speaking of  “our God and Savior, Jesus Christ.” As one Biblical scholar explains, “Since one definite article governs both nouns in the Greek (lit. ‘the God of us and Savior’), this phrase ascribes deity to Jesus.” ₍₁₎ This reminds us that Jesus isn’t simply a god, He is the God.

2 Peter 1:1 represents one of several direct references to Jesus’ deity within the Biblical Scriptures. That list also includes John 1:1, John 20:26-28, Romans 9:5, Titus 2:13, and Hebrews 1:8. In addition to those direct references, the Bible also features a variety of indirect references to Jesus’ divine nature. Perhaps the best known among those examples comes through the Biblical prophet Isaiah via the Gospel of Matthew: “‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us’” (Matthew 1:23).

We also have Jesus’ response to the religious leaders of His day as recorded in John 8:58: “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM.’” Jesus’ use of the term “I AM” is a direct, unmistakable, and intentional claim to deity in light of God’s corresponding self-identification in Exodus 3:14.

Finally, the New Testament book of Acts touches upon this subject with the following guidance to church leaders: “…shepherd the church of God which He purchased with His own blood” (Acts 20:28, emphasis added). This reference to “His own blood” is a clear allusion to Christ’s sacrificial work on the cross. Thus, the Scriptures provide us with several direct and indirect confirmations of Jesus’ deity.

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2256.

VIII

“Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord” (2 Peter 1:2).

The word “knowledge” appears seven times in the book of 2 Peter, and our text from 2 Peter 1:2 features the first of those appearances. One source lays the groundwork for our look at this term with the aid of a timely reminder…

“In our day we are rightly warned about the danger of a sterile faith, of a ‘head’ knowledge that never touches the heart. But we need equally to be careful of a ‘heart’ knowledge that never touches the head! Too many Christians know too little about their faith; we are therefore often unprepared to explain how our ‘God’ differs from the ‘God’ of Mormonism or of the Jehovah’s Witnesses.” ₍₁₎

With this in mind, it is important to remember that several New Testament-era churches were struggling with various forms of false doctrine at the time this letter was written. In the formative years of the early church, a group known as the Gnostics embraced one such doctrine. The Gnostics comprised a loosely affiliated group of individuals who believed that salvation was only attainable through the acquisition of special knowledge or insight.

Gnosticism took its name from the Greek word gnosis (meaning “knowledge” or “to know”). Some forms of Gnosticism taught that a transcendent spiritual being granted “secret knowledge” to select individuals that enabled them to escape the corruption of this world. Others understood salvation as a revelation that reawakened their divine identity. ₍₂₎

However, the word translated “knowledge” here in 2 Peter 1:2 is epignosis. This refers to a specific type of knowledge that is both precise and correct. ₍₃₎ It also emphasizes the kind of knowledge that is full or thorough. ₍₄₎ The following author discusses the relationship between gnosis and epignosis, as well as its significance within this passage…

“[Epignosis] is a strengthened form of ‘knowledge’ implying a larger, more thorough, and intimate knowledge. The Christian’s precious faith is built on knowing the truth about God (cf. v. 3). Christianity is not a mystical religion, but is based in objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more ‘grace and peace’ are multiplied.” ₍₅₎

This sets genuine Christianity apart from belief systems that limit salvation to the privileged few who possess access to hidden spiritual wisdom. As Peter will tell us in the following verse, “God’s divine power has given us everything we need for life and for godliness” (GW). Because of this, we can find assurance, peace, and security, knowing that we have access to all we need in Christ.

(1) Moo, Douglas J. 2 Peter and Jude. The NIV Application Commentary series. Grand Rapids: Zondervan Publishing House, 1996. p. 39. Quoted in Notes on 2 Peter 2023 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/2peter/2peter.htm

(2) See Williams, Michael. “gnosticism”. Encyclopedia Britannica, 19 Apr. 2024, https://www.britannica.com/topic/gnosticism. Accessed 16 May 2024.

(3) G1922 epignosis Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g1922/kjv/tr/0-1/

(4) G1922 epignosis Vines Expository Dictionary of New Testament Words https://www.blueletterbible.org/search/Dictionary/viewTopic.cfm?topic=VT0001579

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

IX

“as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue” (2 Peter 1:3).

If we were to conduct a survey of our lives, what needs would that survey uncover? Perhaps those needs might include wisdom, finances, health, employment, reassurance, or guidance for our lives. But no matter how we choose to answer that hypothetical survey, 2 Peter 1:3 offers the comforting assurance that God’s divine power has supplied everything we need for life and godliness.

Other New Testament passages echo this theme as well. James 1:5-6 is perhaps the best-known among those passages…

“If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind” (NIV).

In addition, Romans 11:33 tells us that God is rich in wisdom and knowledge. Ephesians 2:4 says that God is rich in mercy. 1 Timothy 6:17 says that God richly provides us with everything for our enjoyment. Philippians 4:19 also provides us with the following promise: “…God will meet all your needs according to his glorious riches in Christ Jesus” (NIV).

God’s provision for us is endless, limitless, and inexhaustible. Thus, we have no need to seek a  mystical teaching, “deeper truth,” or “higher plane of spirituality,” no matter how those beliefs come packaged.

From another perspective, this passage reminds us to exercise caution with those who promote the latest “spiritual revelation” or alleged “move of God.” Once again,  our text from 2 Peter reminds us that “God’s divine power has given us everything we need for life and for godliness…” (GW). The following author elaborates on this idea in a forthright manner…

“All the necessities both for handling life and for manifesting righteousness, or godliness – godlikeness – in this world are ours. That means that everyone who has genuinely come to Jesus Christ, without exception, has all that it takes to handle all that life can throw at him. Do you believe that? A lot of people do not; they are always looking for something more – some new experience, some different reaction, some further revelation, some outstanding feeling of some kind – and they think that without these things they can never be the kind of Christian they ought to be. But do you see how flatly Peter denies this?” ₍₁₎

(1) Excerpted with permission from 2 Peter: In the Face of Falsehood © 1968 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to [email protected] | https://www.raystedman.org/bible-overview/adventuring/2-peter-in-the-face-of-falsehood

X

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence” (2 Peter 1:3 ESV).

If our concept of God is shaped by the societal and cultural influences we encounter online and in the media, we are likely to end up with a God who bears little or no resemblance to the one revealed in the Biblical Scriptures. For example, this reference to “…him who called us to his own glory” offers some important insight into God’s true character and nature.

This reference to “glory” is derived from the word doxa in the original language of this passage. Broadly speaking, this relates to the value we attribute to a person or an object. The corresponding Old Testament term is kabod, a word that conveys a sense of weight, substance, or heaviness. While these words may be unfamiliar, we often make use of those concepts in our modern world.

For instance, let’s consider the example of a person who exerts minimal effort to assist other members of a team. We might describe that person as someone who “doesn’t carry his or her own weight.” There is no glory for such a person, for other team members devalue his or her performance. Or let’s take the example of a group of scholars who view another scholar as an academic “lightweight.” In that scenario, the word “lightweight” conveys the lack of substance behind that person’s scholarship.

In contrast to those examples, this passage links God’s glory with the characteristic qualities of excellence (ESV), goodness (CSB), integrity (GW), and virtue (KJV). Those qualities define Jesus’ life and ministry, and they attract others to Him in a world that is often lacking in them. Thus, if we are looking for genuine substance and value in a world that is often devoid of both, we will discover them in Christ.

One source explains how these concepts should shape and influence our lives…

“God has a glory that surpasses the glory of anything else in existence because He is of infinite value and worth. So, when we are ascribing glory to God, we are ascribing worth to Him. We are telling others of His value and unsurpassed worth. This, in turn, should shape what we do in and for Him. Our worship should evidence great beauty and reverence, for the most worthy being deserves that kind of worship.” ₍₁₎

(1) Ligonier Ministries, The Eternal Weight of Glory. ©2024 Ligonier Ministries. Accessed 20 May 2024 from https://www.ligonier.org/learn/devotionals/eternal-weight-of-glory

XI

“by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4).

We can build upon the reference to God’s glory and excellence given to us earlier in verse three to gain a better understanding of what it means to partake in the divine nature. We will explore that concept over our next three studies, beginning with a look at the “great and precious promises” mentioned here. There is a strong correlation between several of those Biblical promises and our opportunity to share in God’s divine nature. For example…

“Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:28–29).

“My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand” (John 10:27-28).

“For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day” (John 6:40 ESV).

“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also” (John 14:1-3).

“And it shall come to pass That whoever calls on the name of the Lord Shall be saved” (Acts 2:21).

“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

“If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified” (1 Peter 4:14).

Thus, as one commentary reminds us, “The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.” ₍₁₎

(1) NET Bible notes on 2 Peter 1:4 https://classic.net.bible.org/bible.php?book=2Pet&chapter=1&mode=print

XII

“Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. (2 Peter 1:4 NET).

To better understand what it means to “become partakers of the divine nature,” it helps to take a corresponding look at what that phrase does not entail.

First, to become a partaker of the divine nature does not imply that we will become divine beings. For instance, some cultic organizations teach that a human being can ascend to the status of a deity. In fact, that belief finds its origin in the Garden of Eden…

“…the woman said to the serpent, ‘We may eat the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you touch it, lest you die.’ Then the serpent said to the woman, ‘You will not surely die. For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil’” (Genesis 3:2-5).

In contrast, those who receive Christ are welcomed into the family of God as His sons and daughters. The Gospel of John addresses this aspect of our relationship with God when it tells us, “…as many as received Him, to them He gave the right to become children of God, to those who believe in His name” (John 1:12). So much like a child who shares in the nature of a parent, the same can be said of those who are born of their heavenly Father.

The New Testament book of Romans further explains what it means to partake in the divine nature when it says, “As we have worn the likeness of the man who was made from the dust of the earth, we will also wear the likeness of the man who came from heaven” (1 Corinthians 15:49 GW).

In addition, the qualities of holiness, justice, righteousness, honor, grace, and love characterize God’s nature. Thus, we will partake of God’s divine nature in the sense expressed by 1 John 3:2: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.”

XIII

“by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (2 Peter 1:4 ESV).

Another potential misinterpretation arises from this reference to “partakers of the divine nature” here in 2 Peter 1:4: partaking in the divine nature does not mean individual human identities will be absorbed into the divine.

Some eastern religions seek to achieve human oneness with an eternal “Universal Soul,” much like a raindrop becomes one with the ocean. ₍₁₎ However, those who partake of the divine nature in Christ do not forfeit their individual identities. Perhaps the clearest support for this idea comes from Peter’s own experience as he witnessed Jesus’ transfiguration…

“After six days Jesus took with him Peter, James and John the brother of James, and led them up a high mountain by themselves. There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus. Peter said to Jesus, ‘Lord, it is good for us to be here. If you wish, I will put up three shelters– one for you, one for Moses and one for Elijah’” (Matthew 17:1-4 NIV).

While the focus of this passage centers on the revelation of Jesus’ divine glory, there is one aspect of this encounter that relates to our discussion of 2 Peter 1:4. That aspect involves the appearance of Moses and Elijah. Notice that Moses and Elijah were visually distinguishable during their interaction with Jesus. We can see other such examples in the accounts of Abraham (Luke 16:19-31) and Samuel (1 Samuel 28:7-19) as well.

Jesus also affirmed that individuals like Abraham, Isaac, and Jacob continued to retain their personal identities in the afterlife (Mark 12:26-27). Because of this, we should have confidence that those who partake of the divine nature through Christ will also maintain their individual identities when they pass from this life.

So this reference to partaking of the divine nature aptly describes those who become new creations in Christ and reflect the attributes of God’s divine nature. As the Biblical epistle of 1 John tells us, “Those who are children of God do not continue to sin, for God’s very nature is in them; and because God is their Father, they cannot continue to sin” (1 John 3:9 GNT).

(1) See Ferguson, Sinclair B, Wright, David F. New Dictionary of Theology, “Buddhism And Christianity” © Universities and Colleges Christian Fellowship, Leicester, England, 1988 [pg.112]

2 Peter 1:5–11 — Developing a Fruitful Spiritual Life

XIV

“But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge” (2 Peter 1:5).

This passage from 2 Peter 1:5 introduces a series of seven key attributes of the Christian life that continue through verse seven. Those attributes are…

• Virtue.
• Knowledge.
• Self-control.
• Perseverance.
• Godliness.
• Brotherly kindness.
• Love.

While it is possible to view these characteristics as building blocks that measure our growth and maturity in Christ, it is probably best to see them as qualities that personify those who partake of the divine nature mentioned earlier. One source emphasizes the human element that exists within this passage…

“The divine nature is not an automatic self-propelling machine that will turn out a Christian life for the believer irrespective of what that believer does or the attitude he takes to the salvation which God has provided. The divine nature will always produce a change in the life of the sinner who receives the Lord Jesus as Saviour. But it works at its best efficiency when the believer cooperates with it in not only determining to live a life pleasing to God, but definitely stepping out in faith and living that life in dependence upon the new life which God has implanted in him.” ₍₁₎

Another commentator adds…

“Peter insists that genuine faith should express itself in decisive ways. Faith must shape what we are (character), what we know or think (knowledge), what we do (self-control), and how we do it (steadfastness, godliness, brotherly kindness, and love). A growing faith that is decisive in these ways will help Christians to live productive lives.” ₍₂₎

So even though we are partakers of this divine nature, that conviction alone is not enough. Instead, we should demonstrate that conviction in dynamic ways. Some of those expressions are given to us here in 2 Peter 1:5-7. Similar examples appear in other lists of God-honoring characteristics that we find in Galatians 5:22-23, and 1 Timothy 6:11.

Finally, it is important to maintain a Biblical perspective that strikes a proper balance when considering this passage…

“Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: ‘Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God’” (Phi_2:12-13). ₍₃₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [2 Peter 1:5-7] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Kendall, David W. “II. The Resources For Growth In Grace (1:3-11)” In Asbury Bible Commentary. 1200. Grand Rapids: Zondervan, © 1992.

(3) NET Bible notes on 2 Peter 1:7 https://classic.net.bible.org/bible.php?book=2Pet&chapter=1&mode=print

XV

“For this very reason, make every effort to add to your faith goodness and to goodness, knowledge” (2 Peter 1:5 NIV).

Beginning here in verse five, the Apostle Peter discusses the addition of various elements to our faith. In fact, Peter even specifies the “construction materials” we should use for this purpose. The first building product on that list can be translated goodness (NIV), virtue (KJV), or moral excellence (NASB). The primary idea behind that phrase expresses the qualities of integrity, purity, and honorable character.

A relationship with God in Christ offers two compelling reasons to conduct ourselves in this manner. The first begins with God’s love for us, for as we are told in 1 John 4:19, “We love because he first loved us.” Thus, God’s love for us should inspire us to reciprocate His love, for “…the love of Christ compels us” (2 Corinthians 5:14).

The corresponding incentive to avoid doing wrong (even when it appears that we can escape the consequences), arises from the knowledge that a just and holy Creator will hold us accountable for our actions. The New Testament book of Romans addresses this idea when it says, “…each of us will give an account of himself to God” (Romans 14:12).

Therefore, our relationship with God in Christ and the reality of eternal life should influence our judgments in various areas of life. These twin motivations -love and accountability- help enable us to make wise choices and good decisions.

However, “goodness” carries a secondary meaning as well. That meaning encompasses the qualities of valor ₍₁₎, power, strength, ₍₂₎ or uprightness ₍₃₎. Another source links this word with the God-given ability to perform heroic deeds in classical Greek usage. ₍₄₎ This passage thus highlights the importance of this inner quality along with its corresponding external behaviors.

The next characteristic is knowledge, a word that relates to the information we possess on a given subject. We can also associate knowledge with an awareness or perception of the facts. Nevertheless, it is important to consider the relationship between knowledge and wisdom, for it is possible to be knowledgeable, but not very wise.

Wisdom is the quality that allows us to exercise good judgment and select an appropriate course of action. Simply put, wisdom involves knowing what to do with the knowledge we possess. A well-known passage from 2 Timothy 2:15 underlines the spiritual aspect of that knowledge-wisdom relationship: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.”

(1) G703 arete Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g703/kjv/tr/0-1/

(2) &quot Virtue&quot Nelson’s New Illustrated Bible Dictionary General Editor, Ronald F. Youngblood. Copyright © 1986, 1995 by Thomas Nelson Publishers.

(3) G703 arete Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/arete

(4) See John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:5.

XVI

“to knowledge self-control, to self-control perseverance, to perseverance godliness” (2 Peter 1:6).

Our next entry in this list of virtuous characteristics from 2 Peter 1:5-7 is self-control. Self-control involves the ability to manage our emotions or physical appetites instead of allowing those things to dictate our behaviors. Those who possess the God-given quality of self-control are less likely to suffer the negative repercussions that often follow a loss of composure.

From an external perspective, this might relate to a prayerful and conscious refusal to act on an inappropriate desire. It might also include a commitment to honor God with grace and poise when responding to careless remarks, insensitive comments, or deliberate provocations. From an internal perspective, self-control might involve relying on God’s empowerment to exercise discipline over unhealthy emotions like worry, fear, or anxiety.

Another way to exhibit self-control is by practicing discretion in our interactions with others, particularly when expressing our opinions or viewpoints. In contrast to those who share their views in an impulsive, indiscriminate, or undisciplined manner, we should reflect on the potential impact of our words before we post or convey them in a way that we may later regret.

While self-control is a representative quality of God’s Spirit (Galatians 5:22-23), the importance of this characteristic is emphasized in the Old Testament book of Proverbs as well. For instance…

“He who is slow to anger is better than the mighty, And he who rules his spirit than he who takes a city” (Proverbs 16:32).

“Whoever has no rule over his own spirit Is like a city broken down, without walls” (Proverbs 25:28).

“A fool vents all his feelings, But a wise man holds them back” (Proverbs 29:11).

One author combines these ideas in a unified manner…

“In Peter’s day, self-control was used of athletes who were to be self-restrained and self-disciplined. Thus, a Christian is to control the flesh, the passions, and the bodily desires, rather than allowing himself to be controlled by them (cf. 1Co 9:27 Gal 5:23). Moral excellence, guided by knowledge, disciplines desire and makes it the servant, not the master, of one’s life.” ₍₁₎

Finally, the Scriptures tell us that a lack of self control will be a characteristic of the end times (2 Timothy 3:2-5). Thus, we should seek to grow in our knowledge of God’s Word and follow the exhortation of Romans 12:2…

“…do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.”

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:6.

XVII

“and to knowledge, self-control and to self-control, perseverance and to perseverance, godliness” (2 Peter 1:6).

Along with the characteristic qualities of virtue, knowledge, and self-control, 2 Peter 1:6 introduces another essential attribute: perseverance. Perseverance is a word that expresses the qualities of steadfastness, constancy, and endurance. As a result, perseverance involves our determination to pursue God’s will in the face of challenging circumstances.

Perseverance (or patience) is a character trait that is listed among the God-honoring qualities that appear in the Biblical books of 1 Timothy (1 Timothy 6:11), 2 Thessalonians (2 Thessalonians 1:3-4), and 2 Corinthians (2 Corinthians 6:3-5). The following commentator offers some historical background on this word that is worthy of a lengthy except…

“To this self-control must be added steadfastness. The word is hupomone (G5281). Chrysostom called hupomone ‘The Queen of the Virtues.’ In the King James Version it is usually translated patience but patience is too passive a word. Hupomone, has always a background or courage. Cicero defines patientia, its Latin equivalent, as: ‘The voluntary and daily suffering of hard and difficult things, for the sake of honour and usefulness.’

Didymus of Alexandria writes on the temper of Job: ‘It is not that the righteous man must be without feeling, although he must patiently bear the things which afflict him but it is true virtue when a man deeply feels the things he toils against, but nevertheless despises sorrows for the sake of God.’ Hupomone does not simply accept and endure there is always a forward look in it.

It is said of Jesus, by the writer to the Hebrews, that for the joy that was set before him, he endured the Cross, despising the shame (Heb_12:2). That is hupomone, Christian steadfastness. It is the courageous acceptance of everything that life can do to us and the transmuting of even the worst event into another step on the upward way.” ₍₁₎

This passage then concludes with a reference to godliness, or God-honoring character. As such, godliness is a quality that should guide and influence the decisions of everyday life. This may include our business practices, recreational pursuits, moral choices, family relationships, financial investments, or the way we handle sensitive information, just to name a few examples.

We cannot divorce godliness from the daily pursuits of life, for it compels us to embrace the good and shun that which is wrong in God’s sight. This does not mean that we will lead lives of sinless perfection, but it does mean that we should seek to emulate God’s character in our conduct and manner of life.

(1) Barclay, William. “Commentary on 2 Peter 1” . “William Barclay’s Daily Study Bible” . https://www.studylight.org/commentaries/eng/dsb/2-peter-1.html. 1956-1959.

XVIII

“to godliness brotherly kindness, and to brotherly kindness love” (2 Peter 1:7).

As we approach the end of our list of Christian virtues from 2 Peter 1:5-7, we now come to ” brotherly kindness.” This phrase is expressed by the word philadelphia in the original language of this passage, “Philadelphia” is subsequently derived from the ancient Greek word phileo, a word that conveys a sense of approval and friendliness. ₍₁₎

Thus, we can understand this idea to refer to the familial love and affection that should exist among God’s people. However, this also means that our church families may sometimes resemble our biological or adoptive families in certain respects. While there may be occasions when our relationships within the family of God are not as harmonious as we desire, this underlying sense of “mutual affection” (NIV) must continue to guide those interactions.

The New Testament Scriptures offer several ways to convey these qualities. For instance…

“Be kindly affectionate to one another with brotherly love, in honor giving preference to one another” (Romans 12:10).

“…there should be no schism in the body, but that the members should have the same care for one another” (1 Corinthians 12:25).

“Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself” (Philippians 2:3).

“…all of you be of one mind, having compassion for one another love as brothers, be tenderhearted, be courteous not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing” (1 Peter 3:8-9).

“Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for ‘God resists the proud, But gives grace to the humble’” (1 Peter 5:5).

That brings us to the final characteristic mentioned here: love. This word derives from the ancient Greek word agape and appears more than one hundred times in the New Testament Scriptures. It is also found in every New Testament book except the Gospel of Mark and the book of Acts.

In contrast to other forms of love, agape love is not based on an emotional feeling. Instead, this type of love stems from a deliberate act of the will. It is characterized by a determination to love and a commitment to act in the best interest of others, even in the absence of an emotional feeling. Because of this, agape represents the type of love that endures, even if it is not reciprocated. We’ll continue our look at this form of love (and what it represents) in our next study.

(1) G5368 phileo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g5368/kjv/tr/0-1/

XIX

“and godliness with brotherly affection, and brotherly affection with love” (2 Peter 1:7 ESV).

In the original language of the New Testament Scriptures, the word agape is the most commonly used term for “love.” According to one source, “It involves deep respect for a person, recognizing the value and interests of that person, and caring for him or her as a person of genuine worth.” ₍₁₎ This is the type of love referenced here in 2 Peter 1:7.

Agape love is not necessarily reflected by a feeling, emotion, or external display of affection. Instead, it is distinguished by a willingness to love and a commitment to prioritize the well-being of others, even in the absence of an emotional attachment. Nevertheless, it would be a mistake to assume that this type of love is entirely devoid of emotion.

You see, this word also incorporates the idea of affection, good will, and benevolence, ₍₂₎ as well as the qualities of generosity, kindly concern, and devotedness. ₍₃₎ This represents a selfless type of love that does not ask for anything in return. It involves a commitment to love someone and promote that person’s well-being, even if he or she declines to respond in a similar manner.

Those who demonstrate love in this fashion do so from their own volition. In contrast to a relationship where one partner is willing to “love” as long as that love is reciprocated, this type of love endures even if there is a lack of an emotional response.

Nevertheless, it is crucial to remember that “love” should never be mistaken for naivety or gullibility. Love does not prohibit us from being realistic about others, nor does it obligate us to tolerate any sort of behavior. Instead, genuine love accepts the truth about others (even if that truth is painful) and prayerfully seeks God’s mercy, grace, and correction for their lives.

While the circumstances may differ for each individual, the following question can help identify a loving response:: “What is in the best interest of others from God’s perspective?” Unfortunately, the answer to that question may lead to some hard decisions. Nevertheless, love is willing to set aside an emotional preference in favor of what is best for someone else.

This response is far removed from the shallow view of love that is often promoted through various memes and social media posts. A person who is prayerfully motivated by God’s love for us is someone who can fulfill the mandate given to us in this passage. These realities should guide, direct, and inform our expressions of love for others.

(1) Institute For Creation Research, Defenders Bible Notes 2 Peter 1:7 https://www.icr.org/bible/2Pet/1/7/

(2) G26 agape Strong’s Hebrew and Greek Dictionaries https://www.blueletterbible.org/lexicon/g26/kjv/tr/0-1/

(3) G26 agape Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/agape
XX

“For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ” (2 Peter 1:8).

2 Peter 1:5-7 presents us with a catalog of Godly virtues that serve to produce the results given to us here in verse eight. Those virtues consist of moral excellence, knowledge, self-control, perseverance, godliness, brotherly affection, and unselfish love. A follower of Jesus who possesses these qualities and prayerfully seeks to cultivate them is someone who is sure to lead a meaningful and purposeful life.

You see, these attributes will prohibit us from living the kind of life that is useless (AMP), complacent (Phillips), ineffective (NET), or unfruitful (CEB) according to the passage quoted above. This Biblical reference to fruitfulness also illustrates a cause-and-effect relationship. When used in this context, the words “fruit” and “result” are virtually synonymous.

Just as we can identify a tree by the type of fruit it bears, we can learn much about the character of others by observing the outcomes that arise from their choices and behaviors. Those who prayerfully seek to develop these qualities will surely demonstrate these characteristics to an increasing degree. Such is the fruit that grows from a life that reflects these God-honoring traits.

One version of this passage renders this idea in a positive fashion: “If you have these qualities and they are increasing, it demonstrates that your knowledge about our Lord Jesus Christ is living and productive” (GW). However, these qualities are not only good; they’re also necessary. If we do not move forward and grow in these characteristics, we will effectively fall behind.

Here’s why: Each new day offers a fresh opportunity to learn, develop, and allow ourselves to be used by God. With this in mind, let’s consider the following question: who is likely to have a greater opportunity to be productive in God’s service? Is it likely to be the person who is steadily growing in these God-honoring qualities, or someone who is lacking in these virtues? The obvious answer is the person in our first example.

If we are diligently working to add these characteristics to our faith, God may present us with greater avenues of service, thus preventing us from living wasted, unproductive lives. Jesus’ explanation regarding His use of parables as a teaching method is also relevant to this discussion: “Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him” (Matthew 13:12 NIV).

We’ll consider this concept at greater length in our next study.

XXI

“For if these qualities are yours and are increasing, they will keep you from being useless or unfruitful in the knowledge of our Lord Jesus Christ” (2 Peter 1:8 HCSB).

Gene Roddenberry was a prolific television screenwriter who is best known as the creator of Star Trek, the multi-media franchise that has attracted untold numbers of devotees throughout the world. As Roddenberry transitioned from a career in law enforcement to his new profession as a full-time screenwriter, he exchanged a series of letters with a friend named Erle Stanley Gardner.

Gardner had gained widespread recognition as the creator of Perry Mason, the renowned fictional attorney, and served as a mentor for the aspiring dramatist. In one of his letters to Gardner, Roddenberry accurately captured the aspirations of many in life: “He talked of the important things in life — ‘freedom to create, explore, travel, plus a comfortable income and some [professional] challenge.’” ₍₁₎

Undoubtedly, those ambitions are all that many seek to achieve in life. But any such objective that neglects to factor God into the daily equation of life may hold little or no significance beyond the confines of our earthly existence.

These considerations are important, for no reasonable person seeks to live a meaningless life. The quest for a meaningful and purposeful life is something that resonates with virtually everyone, for every rational person wants his or her life to count for something. No sensible person wants to approach the end of his or her life with the following thought: “I’ve accomplished nothing with my life- I’ve done nothing that has produced anything of lasting value.”

That sentiment was held by Phillip III, king of France, who allegedly said at the end of his life, “What an account I shall have to give to God! How I should like to live otherwise than I have lived.” This reminds us that we can choose from among many ideologies and philosophies that allow us to entertain the illusory belief that we are pursuing “the important things in life.” But apart from Christianity, those avenues never really get us anywhere. In fact, the Bible devotes an entire book to that very subject.

So how can we ensure that our lives have lasting significance? One way to achieve that goal is by working to develop the characteristic qualities outlined in 2 Peter 1:5-7: knowledge, self-control, perseverance, godliness, brotherly kindness, and love. The more we do so, “…the more productive and useful you will be in your knowledge of our Lord Jesus Christ” (NLT).

(1) Cushman, Marc. These Are the Voyages -TOS: Season One  ©2013 Marc Cushman, Jacobs/Brown Press [pg. 8]

XXII

“For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins” (2 Peter 1:9).

Shortsightedness (or myopeia) is a common eye condition that causes distant objects to appear blurry or indistinct. Those who suffer from this condition have difficulty viewing signs, landmarks, or similar items at a distance because their eyes do not focus such images properly. Corrective lenses can often help those individuals gain better vision by refocusing faraway images at a correct point within the eye.

However, this word has an alternate definition that is unrelated to any physical ailment. You see, “shortsightedness” can also refer to “a lack of prudence and care by someone in the management of resources.” ₍₁₎ Each of these definitions are relevant to our text from 2 Peter 1:9.

We can begin by noting that this verse describes a person whose spiritual vision is limited, or compromised. Much like a person with a visual impairment, a spiritually shortsighted person fails to focus on the truths that were given to us earlier in this letter…

“By His divine power, God has given us everything we need for living a godly life… And because of His glory and excellence, He has given us great and precious promises. These are the promises that enable you to share His divine nature and escape the world’s corruption caused by human desires” (2 Peter 1:3-4).

Our second definition prompts us to adopt a long-term perspective, for it highlights the need to prioritize our choices with eternity in mind. If we place our focus on the acquisition of temporal things (such as material wealth, social status, or financial acquisitions), we may lose sight of the vast eternity that lies in the distance. Since a spiritually shortsighted person does not “see” eternity, that individual must leave those investments behind when he or she departs from this earthly life.

In contrast, a person with good spiritual vision is someone who embraces Jesus’ message from Matthew 6:19-21…

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (NIV).

Thus, we can view the Biblical Scriptures as a set of “corrective lenses” that enable us to see the world before us and the distant future with genuine clarity.

(1) shortsightedness. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved June 3 2024 from https://www.thefreedictionary.com/shortsightedness

XXIII

“Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble” (2 Peter 1:10).

The word “therefore” signifies a transition from teaching or idea to a corresponding action or behavior whenever it appears within the Scriptures. In this instance, our author is about to conclude his discourse on the subject of Godly virtues with a plan of action for implementing them. This leads us to a highly contested portion of this letter: “be even more diligent to make your call and election sure.”

We can open our look at this passage by turning to the Biblical letter to the Ephesians for help in defining “election”…

“For he chose us in Christ before the foundation of the world that we should be holy and blameless before him in love. He did this by predestining us to adoption as his legal heirs through Jesus Christ, according to the pleasure of his will” (Ephesians 1:4-5 NET).

With this in mind, a few observations from the following sources help bring clarity to this passage…

“The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation.” ₍₁₎

“What ‘make certain about His calling and choosing you’ does mean, is that by pursuing Christian growth, we give evidence that He really did call and choose us. The uncalled and unchosen have no desire to become useful and fruitful by growing in the true knowledge of our Lord Jesus Christ (v. 8).” ₍₂₎

“Assurance of God’s call comes through the evidence of the Holy Spirit’s influence in our lives as it produces good works (Gal. 5:22–24; 1 John 3:10, 14), in conjunction with the internal testimony of the Spirit in our hearts (Rom. 8:16; Gal. 4:6). We grow in our assurance of our election and salvation as we see spiritual fruit in our lives.” ₍₃₎

“How can we be sure that we are called by God unto salvation, that we are His elect? By doing these things spoken of in verses 5-7; by conforming our lives to His life; by entering into that process whereby we are conformed to the image of His Son (Romans 8:29).” ₍₄₎

Thus, we can make our call and election sure in the sense given to us in the following excerpt from the New Testament book of 1 John…

“Dear children, do not let anyone lead you astray. The one who does what is right is righteous, just as he is righteous” (1 John 3:7 NIV).

(1) NET Bible notes on 2 Peter 1:10 https://classic.net.bible.org/bible.php?book=2Pet&chapter=1&mode=print

(2) Constable, Thomas. DD. “Notes on 2 Peter 2024 Edition” (1:10) Expository Notes of Dr. Thomas Constable. https://www.planobiblechapel.org/tcon/notes/html/nt/2peter/2peter.htm

(3) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2256.

(4) See Guzik, Dave, 2 Peter 1 – The Sure Christian Life https://enduringword.com/bible-commentary/2-peter-1/

XXIV

“Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin” (2 Peter 1:10 NET).

The following author lists a series of questions that can help us “make every effort to confirm [our] calling and election” (CSB)…

“…[W]hat will serve as evidence of genuine conversion? What can give real assurance to a real believer? We can list three categories of questions that a person could ask of himself or herself.

1. Do I Have a Present Trust in Christ for Salvation?

“…[A] person should ask himself or herself, ‘Do I today have trust in Christ to forgive my sins and take me without blame into heaven forever? Do I have confidence in my heart that he has saved me? If I were to die tonight and stand before God’s judgment seat, and if he were to ask me why he should let me into heaven, would I begin to think of my good deeds and depend on them, or would I without hesitation say that I am depending on the merits of Christ and am confident that he is a sufficient Savior?…”

2. Is There Current Evidence of a Regenerating Work of the Holy Spirit in My Heart?

“…[I]f the Holy Spirit is genuinely at work in our lives, he will be producing the kind of… character traits that Paul calls ‘the fruit of the Spirit’ (Gal. 5:22). He lists several attitudes and character traits that are produced by the Holy Spirit: ‘love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control’ (Gal. 5:22-23). Of course, the question is not ‘Do I perfectly exemplify all of these characteristics in my life?’ but rather ‘Are these things a general characteristic of my life?…’”

3. Do I See a Long-Term Pattern of Growth in My Christian Life?

“…But Peter gives one more kind of test that we can use to ask whether we are genuinely believers. He tells us that there are some character traits which, if we keep on increasing in them, will guarantee that we will ‘never fall’ (2 Peter 1:10). He tells his readers to add to their faith ‘virtue . . . knowledge . . . self-control . . . steadfastness … godliness … brotherly affection … love’ (2 Peter 1 :5-7).”

“…The way that we confirm our call and election, then, is to continue to grow in ‘these qualities.’ This implies that our assurance of salvation can be something that increases over time in our lives. Every year that we add to these character traits in our lives, we gain greater and greater assurance of our salvation.” ₍₁₎

(1) Excerpted from Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition. (Grand Rapids, Ml: Zondervan Academic, 2020).[pp. 33-38]

XXV

“for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11).

While the characteristic qualities described in 2 Peter 1:5-7 are important, we cannot gain access to heaven based on those attributes. Our only path to salvation lies in placing our faith in Christ alone (2 Corinthians 5:21). However, these qualities help reflect the authenticity of our faith and serve to assure us that we “…will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (NIV).

One commentary offers a helpful summary of this idea: “Peter refers here not to the fact of our entry but to the manner of it. The only basis of admission to the heavenly kingdom is faith in the Lord Jesus Christ. But some will have a more abundant entrance than others.” ₍₁₎ So those who diligently pursue these qualities receive an eternal reward, along with the temporal benefits of a good reputation and the satisfaction that accompanies a God-honoring life.

“For this reason I will not be negligent to remind you always of these things, though you know and are established in the present truth” (2 Peter 1:12).

Almost every student, musician, or athlete is familiar with the Apostle Peter’s methodology in this passage. You see, Peter did not furnish any new instructions to the recipients of this letter. Instead, he reminded his readers of their need to act on the things they already knew. Peter thus assumed the role of a teacher or coach who guides others in practicing the skills they’ve already learned.

Much like a musician who plays scales, a student who memorizes key facts, or an athlete who warms up before a contest, this is a necessary discipline. It is not a matter of learning how to do something, but a matter of practicing what we already know. This also underscores the importance of reading a portion of God’s Word each day. Even though we may be familiar with various Biblical passages, it’s helpful to reacquaint ourselves with those truths to ensure that we continue to apply them.

This is consistent with the directive given to us in Romans 12:2, a well-known portion of Scripture that is enhanced by the following translation…

“Don’t let the world around you squeeze you into its own mould, but let God re-mould your minds from within, so that you may prove in practice that the plan of God for you is good, meets all his demands and moves towards the goal of true maturity” (Romans 12:2 Phillips).

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2288]

2 Peter 1:12–15 — Making the Best Use of The Time That Remains

XXVI

“Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have” (2 Peter 1:12).

Vince Lombardi was an American Football coach who led his teams to seven championships over the course of his head coaching career. Lombardi’s first step in installing a new offensive play was to ensure that his players thoroughly understood the underlying concept behind it. He meticulously diagrammed each play on a chalkboard to provide his team with a visual representation of his objective. He then detailed each player’s responsibility and articulated what would happen if the player failed to execute his assignment.

Lombardi then moved his players to the practice field. Once his players mastered the fundamentals of a play in practice, they often heard the legendary coach bark out the following command: “Run it again.” Each player then lined up to run the play again. They would continue to do so until they executed the play so well, it was virtually unstoppable.

In one sense, the Apostle Peter will run “the same play again” with his readers beginning here in 2 Peter 1:12. For instance, we will encounter the following affirmations over the course of the next few verses…

• “I will not be negligent to remind you always of these things” (verse twelve).
• “Yes, I think it is right …to stir you up by reminding you” (verse thirteen).
• “…I will be careful to ensure that you always have a reminder of these things…” (verse fifteen).

Peter felt a strong sense of responsibility concerning the importance of these things. In fact, Peter feared he might be guilty of negligence if he failed to remind his readers of them. This brings us to another point regarding Vince Lombardi’s coaching philosophy. You see, Coach Lombardi’s play designs held little value as long as they remained on a chalkboard. To fulfill their purpose, those plays had to be practiced on the field and executed successfully against a real opponent in game action.

In a similar manner, this portion of Scripture reminds us of the need to act upon the Biblical truths we learn. Paul the Apostle echoed a similar theme in two of his New Testament epistles…

“…I have been bold enough to write about some of these points, knowing that all you need is this reminder” (Romans 15:15 NLT).

“It’s no trouble for me to repeat the same things to you because they will help keep you on track” (Philippians 3:1 CEB).

Thus, we should seek to become well acquainted with the Biblical Scriptures and act upon them in the contest of life.

Image Credit: LearningLark, CC BY 2.0, via Wikimedia Commons

XXVII

“Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you, knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me” (2 Peter 1:13-14).

The Apostle Peter used the word “tent” in an unconventional manner here in 2 Peter 1:13. To better understand why he used that terminology, it may be helpful to consider the subject of Biblical typology. You see, “typology” refers to the study of a figure, representation, or symbol of something else. It involves the use of patterns or metaphors where one thing is used to represent another.

With this in mind, let’s consider the customary function of a tent. A tent is a kind of portable shelter that can be taken down, moved, and reestablished somewhere else. Thus, the use of a tent serves as a good illustration of a physical human body. The process of erecting our “tent” begins at the moment of conception. It then endures throughout our temporal lives and gradually deteriorates over time. Finally, we “fold up our tent” and relocate to our eternal dwelling (wherever that may be) when we depart from this earthly life.

So just as a tent shelters those who dwell within it, each physical tent (or body) serves as a type of shelter for the “you” inside. Paul the Apostle made use of a similar idea in the Biblical book of 2 Corinthians…

“While we live in this earthly tent, we groan with a feeling of oppression; it is not that we want to get rid of our earthly body, but that we want to have the heavenly one put on over us, so that what is mortal will be transformed by life” (2 Corinthians 5:4 GNT).

This has important implications for today, for our beliefs about the future influence our choices and decisions in the present. For instance, a person who believes that physical death marks the end of our existence is likely to make choices that are guided by the mantra, “you only live once.” However, those who share Peter’s conviction that life transcends our physical existence will undoubtedly make different choices as they seek to honor God with their lives.

For Peter, those choices may have been influenced (at least in part) by Jesus’ prophetic statement regarding the manner of his death (John 21:18-19). So as the shadow of Peter’s physical death drew ever closer, he urged his readers to internalize and apply these final instructions.

XXVIII

“Moreover I will be careful to ensure that you always have a reminder of these things after my decease” (2 Peter 1:15).

Despite our natural reluctance to entertain the subject of death, it is important to consider what it represents. You see, “death” relates to the idea of “separation” in a physical or spiritual context. Physical death occurs when a person’s spirit separates from his or her physical body, for “…the body without the spirit is dead…” (James 2:26). The Biblical book of Revelation defines spiritual death as the “second death” that results in eternal separation from God (Revelation 21:7-8).

We can also use sleep as another analogy to help explain this idea. Consider the example of someone who falls asleep at night and later awakes to the dawn of a new day. In this instance, the act of going to sleep involves a transition from one day to another. In a similar manner, death (like sleep) is a transitional state. Just as sundown or midnight separates one day from another, death involves our transition from this temporary, physical life to our eternal destination.

Thus, we can view death as a departure from one kind of life to another. Admittedly, this is a fearsome prospect for many. The idea of an afterlife is frightening to countless individuals as they contemplate their fate beyond this life. Yet, Christians should have little fear of death, for if we know Christ, then we know someone who has experienced death and has returned to tell us about what lays ahead (see 1 Corinthians 15:3-8, Revelation 1:18).

For instance, Jesus tells us about what we can expect when we arrive at our eternal destination…

“Let not your hearts be troubled. You are trusting God, now trust in me. There are many homes up there where my Father lives, and I am going to prepare them for your coming. When everything is ready, I will come and get you, so that you can always be with me where I am. If this weren’t so, I would tell you plainly” (John 14:1-3).

In Matthew 16:26, Jesus was also quoted as saying, “What profit is there if you gain the whole world– and lose eternal life? What can be compared with the value of eternal life?” (TLB). Thus, it is important to remember that life is short when balanced on the scales of eternity. The opportunities we have to invest our lives for Christ are limited, and this may help to explain why the Apostle Peter found it necessary to leave these instructions in advance of his departure.

2 Peter 1:16–21 — A Dependable Prophetic Message

XXIX

“For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty” (2 Peter 1:16).

Myths and legends are interesting things, for there is a seemingly boundless array of mythological events that transcend virtually every culture and society. Of course, the problem with myths and legends (whether they be ancient myths or contemporary urban legends) is that the events they describe never took place. That’s why they’re called mythologies and not histories.

In the context of this passage, a “cunningly devised fable” refers to a legendary account or a fabricated religious story. This must have been a recurring issue in the early church, for Paul the Apostle addressed this topic on several occasions…

“When I left for Macedonia, I urged you to stay there in Ephesus and stop those whose teaching is contrary to the truth. Don’t let them waste their time in endless discussion of myths and spiritual pedigrees. These things only lead to meaningless speculations, which don’t help people live a life of faith in God” (1 Timothy 1:3-4 NLT).

“A time will come when people will not listen to accurate teachings. Instead, they will follow their own desires and surround themselves with teachers who tell them what they want to hear. People will refuse to listen to the truth and turn to myths” (2 Timothy 4:3-4 GW).

“…you must be severe when you rebuke those who have followed this false teaching, so that they will come to be sound in their trust and no longer pay attention to Judaistic myths or to the commands of people who reject the truth” (Titus 1:13-14 CJB).

This passage thus clarifies the difference between truth and myth, as the Apostle Peter carefully distinguishes between falsehood and reality: “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. But with our own eyes we saw his true greatness” (CEV). This also previews the condemnation of false teachers that will follow shortly in chapter two…

“Peter assures his audience that, in contrast to the lies of false teachers that he will discuss later in the letter, the teaching about Jesus’ return he has passed on is authentic and reliable. Peter’s preaching is not based on something he made up, but on both his firsthand experience of Jesus and the truth of Scripture. Therefore, his readers can be confident of its accuracy.” ₍₁₎

(1) John D. Barry, Douglas Mangum, Derek R. Brown, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), 2 Pe 1:16–21.

XXX

“For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: ‘This is My beloved Son, in whom I am well pleased.’ And we heard this voice which came from heaven when we were with Him on the holy mountain” (2 Peter 1:17-18).

The Gospel of Mark records the event mentioned here in 2 Peter 1:17-18…

“After six days Jesus took Peter, James, and John and led them up a high mountain by themselves to be alone. He was transfigured in front of them, and his clothes became dazzling—extremely white as no launderer on earth could whiten them. Elijah appeared to them with Moses, and they were talking with Jesus. Peter said to Jesus, ‘Rabbi, it’s good for us to be here. Let’s set up three shelters: one for you, one for Moses, and one for Elijah’— because he did not know what to say, since they were terrified.

A cloud appeared, overshadowing them, and a voice came from the cloud: ‘This is my beloved Son; listen to him!’ Suddenly, looking around, they no longer saw anyone with them except Jesus. As they were coming down the mountain, he ordered them to tell no one what they had seen until the Son of Man had risen from the dead” (Mark 9:2-9 CSB).

This experience revealed a dimension of Jesus’ nature that Peter and his fellow disciples had never encountered before, for it was then that “…His clothes became dazzling white, whiter than anyone in the world could bleach them” (NIV).

In ancient times, people sometimes brought their clothes to a professional launderer known as a “fuller.” These fullers blended lye, an alkaline mineral, with oil to form a type of detergent. After a thorough cleaning with this solution, the fuller would treat the clothing with vinegar to neutralize the alkalinic properties of the lye. The freshly laundered clothes then received a final rinse and were ready to be worn again.

While this method was effective, it was also very harsh. For example, we commonly use lye to clear blockages in modern-day plumbing systems. The point is that Jesus’ clothes were whiter than even that process could make them.

In addition, the word that describes what took place in this passage is a form of the word “metamorphosis.” This word conveys the idea of a transformation and not a simple change in appearance. Unlike a spotlight that illuminated Jesus from afar, this overwhelming brilliance proceeded from Him. Thus, Peter, James, and John were eyewitnesses to the glorious countenance that Jesus ordinarily kept hidden from view during His earthly ministry.

XXXI

“For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty” (2 Peter 1:16 ESV).

For those who were inclined to dismiss the report of Jesus’ transfiguration as a myth or legend, the Apostle Peter made certain to emphasize the historical nature of that event when he said, “…we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty” (NKJV).

Peter then reiterated his testimony in the following verse: “For example, we were eyewitnesses when he received honor and glory from God the Father and when the voice of our majestic God spoke these words to him: ‘This is my Son, whom I love and in whom I delight.’ We heard that voice speak to him from heaven when we were with him on the holy mountain” (2 Peter 1:17 GW).

It was that kind of testimony that prompted a contemporary law enforcement officer (now retired) to make the following observation…

“Growing up as a skeptic, I never thought of the biblical narrative as an eyewitness account. Instead, I saw it as something more akin to religious mythology -a series of stories designed to make a point. But when I read through the Gospels (and then the letters that followed them), it appeared clear that the writers of Scripture identified themselves as eyewitnesses and viewed their writings as testimony. Peter identified himself as a ‘witness of the sufferings of Christ’ (1Pet.5:1) and as one of many ‘eyewitnesses of His majesty’ (2 Pet. 1:16-17).” ₍₁₎

So this event was something that was clearly etched in Peter’s memory. You see, this vivid account of what took place on the mount of transfiguration reveals the profound impact of that experience upon Peter. He thus assured his readers that Jesus’ transfiguration was no story, myth, or legend. Peter was absolutely certain about what he saw and heard, and that led him to say in effect, “My statements regarding what happened are based on my personal experience, and I can attest to their accuracy.”

Much like Peter, James, and John on the mount of transfiguration, we may also discover that Jesus is greater than we expected. The miracle that Peter speaks of was not so much related to Jesus’ transfiguration. The real miracle lay in the fact that His power, glory, and majestic perfection had previously remained hidden from view.

(1) J Warner Wallace. Cold-Case Christianity : A Homicide Detective Investigates the Claims of the Gospels. Colorado Springs, Co, David C Cook, 2013. [pg. 80] https://coldcasechristianity.com/

XXXII

“And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19).

Our text from 2 Peter 1:19 builds upon Peter’s earlier reference to Jesus’ transfiguration. A comparative look at some other translations of this passage can help us grasp the full meaning of this reference to “the prophetic word confirmed.” For instance, consider the following translations of 2 Peter 1:19…

“Moreover, we hold the prophetic word to be reliable…” (Mounce).

“Because of that experience, we have even greater confidence in the message proclaimed by the prophets…” (NLT).

“We also have the prophetic message as something completely reliable…” (NIV).

“So we regard the words of the prophets as confirmed beyond all doubt…” (GW).

This verse offers several additional aspects to consider when viewed in conjunction with the verses that precede it…

• First, we have Peter’s eyewitness testimony regarding Jesus’ transfiguration.
• We also have the presence of James and John, two other eyewitnesses.
• Finally we have the voice of God who said, “This is my beloved Son, with whom I am well pleased” (2 Peter 1:17 ESV).

Thus, we are presented with the corroborative testimony of multiple witnesses to Jesus’ majesty. Nevertheless, Peter upholds the authority of Scripture over that experience here in 2 Peter 1:19. Two sources lend their insight to this critical distinction…

“As sure as Peter was of what he had seen and heard, this was only his own experience and could only be given as a personal testimony to others. Thus, he stressed that God’s written Word, available to all in the Holy Scriptures, was more sure than any personal experience that he or others might have. It is not in Peter or Paul as men, no matter how sincere or holy they may be, that we must trust, but in Christ as revealed in God’s written Word.” ₍₁₎

“This translation could indicate that the eyewitness account of Christ’s majesty at the Transfiguration confirmed the Scriptures. However, the Gr. word order is crucial in that it does not say that. It says, ‘And we have more sure the prophetic word.’ That original arrangement of the sentence supports the interpretation that Peter is ranking Scripture over experience. The prophetic word (Scripture) is more complete, more permanent, and more authoritative than the experience of anyone. More specifically, the Word of God is a more reliable verification of the teachings about the person, atonement, and second coming of Christ than even the genuine first hand experiences of the apostles themselves.” ₍₂₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes [2 Peter 1:19] https://www.icr.org/bible/2Pet/1/19/ Accessed 17 June 2024

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:19.

XXXIII

“We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19 NIV).

The Apostle Peter’s counsel to “pay attention” to the Biblical prophets is just as applicable today as it was when he first penned those words. However, this cautionary message held special significance for Peter’s original audience in light of the dangers posed by the false teachers of his era. Peter thus lays the foundation for the message he will deliver in the second chapter of this epistle. That foundation is twofold:

1. Familiarity with God’s Word is critically important.
2. We must pay attention to what the inspired prophets (and other Biblical authors) wrote.

Peter used an intriguing word picture to emphasize this idea by comparing these prophetic writings to a shining light in a place filled with darkness. For instance, it is unwise to descend upon the steps that lead to a darkened basement without some form of illumination. In a similar manner, the Word of God serves to illuminate our lives, as well as the world around us.

Jesus made use of a similar, self-descriptive analogy on several occasions…

“Then Jesus spoke to them again, saying, ‘I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life’” (John 8:12).

“Then Jesus said to them, ‘A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going” (John 12:35).

“I have come as a light into the world, that whoever believes in Me should not abide in darkness” (John 12:46).

Nevertheless, this passage also reminds us that we have little need of illumination after the dawn breaks, for the light of day overcomes the darkness of night. That dawn is heralded by the morning star, a title that is fittingly applied to Jesus Himself (see Revelation 22:16). So, just as the emergence of the day dispels the darkness, the presence of Christ serves as a “…a light shining in a dark place.” Thus, we would do well to remember the message of John 1:4-5…

“In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it.”

XXXIV

“knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20-21).

One distinguishing characteristic of a genuine “prophet” is the ability to offer God’s unerring direction, as prompted by the Holy Spirit. We might also define a legitimate prophet as someone who communicates divinely inspired information concerning a specific situation or future event. One commentary builds upon these definitions with the following insight: “The ability to prophesy may involve predicting future events, but its main purpose is to communicate God’s message to people, providing insight, warning, correction, and encouragement.” ₍₁₎

These realities led the Apostle Peter to communicate an important message in our passage from 2 Peter 1:20-21: “…no prophecy of Scripture comes from someone’s own interpretation” (ESV). We can approach this portion of Scripture in two ways. First, we can view these verses from an external perspective in regard to the Biblical Scriptures. However, we can also view this passage from an internal perspective in regard to ourselves.

To start, it is important to recognize that the central theme of this passage revolves around the origin of God’s Word…

“The Gr. word for ‘interpretation’ has the idea of a ‘loosing,’ as if to say no Scripture is the result of any human being privately, ‘untying’ and ‘loosing’ the truth. Peter’s point is not so much about how to interpret Scripture, but rather how Scripture originated, and what its source was. The false prophets untied and loosed their own ideas. But no part of God’s revelation was unveiled or revealed from a human source or out of the prophet’s unaided understanding (see v. 21).” ₍₂₎

This brings us to this reference to “private interpretations.” In Peter’s era, there were those who filtered God’s Word through the lens of their individual preferences or opinions. The same is true today. Because of this, we must be careful to avoid the subtle inclination to manipulate, twist, add, or subtract from the Scriptures to suit our biases.

One source links these two ideas together…

“it is not to other Scriptures nor to other people that Peter would refer us, but to the Holy Spirit. Just as the biblical authors in the first place could not have written what they did but for the Holy Spirit’s activity in and through them, so no reader can properly interpret the OT prophecies without the Holy Spirit’s guidance.” ₍₃₎

(1) Life Application Study Bible [1 Corinthians 14:1] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:20.

(3) New International Bible Commentary general editor G. C. D. Howley, consulting editors F. F. Bruce, H. L. Ellison. Copyright© 1979 by Pickering & Inglis Ltd [pp. 1566].

XXXV

“Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20-21 NIV).

2 Peter 1:20-21 offers a glimpse into the mechanics of Biblical inspiration and how that process took place. To gain a better understanding of this concept, let’s consider the example of a sailboat as it moves across a lake. Just as the wind fills the sails of a sailboat to move it over the surface of the water, so God also moved the Biblical authors in communicating His message.

The Apostle Peter used a nautical term that means “to move” or “be conveyed” ₍₁₎ to illustrate that process. In other words, God propelled these Biblical authors so they went precisely where He wanted them to go, much like the wind propels a sailboat across the water. And just as a sailor remains active on a ship that is steered by the wind, these human authors were involved in communicating the Biblical Scriptures under the guidance and direction of God’s Spirit.

So, even though human beings played a role in recording God’s Word, their writings were “carried along” by the Holy Spirit. One author offers a useful summary that helps define that process…

“The Holy Spirit moved men to write. He allowed them to use their own styles, cultures, gifts, and character. He allowed them to use the results of their own study and research, write of their own experiences, and express what was in their minds. At the same time, the Holy Spirit did not allow error to influence their writings. He overruled in the expression of thought and in the choice of words. Thus, they recorded accurately all God wanted them to say and exactly how He wanted them to say it in their own character, styles, and languages.” ₍₂₎

For this reason, the Bible can rightfully claim to be authoritative (Exodus 4:30, 1 Thessalonians 2:13), eternal (Psalm 119:89, Matthew 24:35) and true (Psalm 119:142, John 17:17). We can also rely on Jesus’ testimony regarding this subject. According to Jesus, the Scriptures…

• Are the command of God (Matthew 15:3-4).
• Contain no mistakes (Luke 16:17).
• Are reliable (Matthew 26:54).
• Cannot be broken (John 10:35).

Jesus also promised His disciples that the Holy Spirit would guide them into all truth and remind them of the things He said and did (John 14:26, 15:26-27). This explains why Paul the Apostle (1 Corinthians 14:37) and Peter (speaking of Paul in 2 Peter 3:15-16) each referred to the God-inspired nature of these Biblical letters.

(1) G5342 – phero, Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers https://www.blueletterbible.org/search/Dictionary/viewTopic.cfm?topic=VT0001864 [A-6]

(2) Brian H. Edwards. Why Should We Believe in the Inerrancy of Scripture? Answers in Genesis. Retrieved 24 June, 2024 https://answersingenesis.org/is-the-bible-true/why-should-we-believe-in-the-inerrancy-of-scripture/

XXXVI

“knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:20-21).

If God wished to convey a message to His creation through the written word, how could He authenticate that message to prove His authorship? One way He could do so involves an act that transcends the limits of human capability: foretelling future events with 100% accuracy before they occur. By examining the fulfillment of predictive prophecy, we can establish the Bible’s credibility as the Word of God.

The Apostle Peter thus affirmed the fact that these prophetic statements were not of human origin. These Biblical declarations were not the product of human thinking or imagination, nor did they emerge from the prophet’s own volition. Instead, these Scriptural prophecies found their origin in a message from God to each Biblical author, and He assumes responsibility for every word that appears in their original writings. This serves to explain the cautionary message given to us in Proverbs 30:6: “Do not add to His words, Lest He rebuke you, and you be found a liar.”

Next, we have a reference to “holy men of God.” This does not mean that the Biblical prophets were superior to other men and women of God. In fact, the New Testament book of James reveals that the great prophet Elijah was a man with a nature like ours (James 5:17). As such, he was susceptible to the same vulnerabilities and weaknesses as anyone else. In this context, the word “holy” conveys the idea of someone who is set apart for a specific office (like the role of a Biblical prophet).

The Biblical book of 2 Timothy offers further insight into this concept when it tells us, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17 NIV). The idea is that God “breathed-out” the Scriptures using the Biblical writers as His agents. God is responsible for that content, and each Biblical author wrote what he received from Him.

Finally, one source concludes our look at 2 Peter chapter one with a recap of what we’ve discussed so far, as well as a look at the path that lies ahead…

“In these verses then Peter has made it possible… for his readers to recognize a false prophet when they see one. Now in chapter two he will become more blunt.” ₍₁₎

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2622.