2 Peter – Chapter One – The Doctor's Office

“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.

Featured Image: ba1969 (Billy Frank Alexander)

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).

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.

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.

“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.

“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.

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.

“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

“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₎

“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]

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₎

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

“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/

(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

“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).

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]

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.

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:

Familiarity with God’s Word is critically important.
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₎

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 2 Pe 1:20.

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.

(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

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.