The Epistle of 2 Peter (2024 edition)

STUDY NOTES ON THE HOLY SCRIPTURES Using a Theme-based Approach to Identify Literary Structures By Gary H. Everett THE EPISTLE OF 2 PETER September 2024 Edition All Scripture quotations in English are taken from the Authorized Version (King James Version) unless otherwise noted. Some words have been emphasized by the author of this commentary using bold or italics. The Crucifixion image on the book cover was created by the author’s daughter Victoria Everett in 2012. © Gary H. Everett, 1981-2024 All rights reserved. No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, without prior written permission from the author or publisher. The exception would be brief quotations in reviews for the purpose of marketing this book. THE EPISTLE OF 2 PETER By Gary H. Everett Dedication To my loving wife Menchu, And our precious children, Elisabeth, Victoria, Michael, and Kate, Who have chosen to travel with me along This journey of faith in Jesus Christ iii THE EPISTLE OF 2 PETER By Gary H. Everett The Three-Tiered Thematic Scheme Shaping the Theological Framework of the Epistle of 2 Peter by Its Foundational, Structural, and Imperative Themes Foundational Theme – The Perseverance of the Saints (from False Doctrines within) Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. Matthew 16:6 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Peter 2:1 Structural Theme – The Divine Power and Promise of God the Father According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 2 Peter 1:3-4 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 2 Peter 3:13 Imperative Theme – Growing in the Knowledge of God’s Word (Perseverance of the Mind) Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 2 Peter 1:10 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. 2 Peter 3:17-18 iv THE EPISTLE OF 2 PETER By Gary H. Everett ABBREVIATIONS1 AMP The Amplified Bible. La Habra, California: The Lockman Foundation, c1987. Logos. ANF The Ante-Nicene Fathers: Translations of the Writings of the Fathers Down to A.D. 325, 10 vols. American ed. Eds. Alexander Roberts, James Donaldson, and A. Cleveland Cox. Edinburgh: T. & T. Clark; Grand Rapids, Michigan: William B. Eerdmans Publishing Company; Oak Harbor, WA: Logos Research Systems, 1997. Logos. ASV American Standard Version. Oak Harbor, WA: Logos Research Systems, Inc., c1901, 1995. Logos. BAGD Arndt, William F., F. Wilber Gingrich, Frederick William Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd edition. Chicago: University of Chicago Press, c1957, 2000. Logos. BBE Bible in Basic English. Electronic version 1.3 (2008-0421) Cambridge, England: Cambridge Press, c1949, 1964. In The Sword Project. Temple, AZ: CrossWire Bible Society. Beck Beck, William F. The New Testament in the Language of Today. Saint Louis, Missouri: Concordia Publishing House, c1963. Goodspeed Goodspeed, Edgar, J. The New Testament: An American Translation. Chicago, Illinois: The University of Chicago Press, c1923, 1946. 1 Abbreviations for the books of the Holy Bible are taken from Patrick H. Alexander, John F. Kutsko, James D. Ernest, Shirley Decker-Lucke, and David L. Petersen, eds., The SBL Handbook of Style for Ancient Near Eastern, Biblical, and Early Christian Studies (Peabody, Mass: Hendrickson Publishers, Inc., 1999), 73-74. v THE EPISTLE OF 2 PETER By Gary H. Everett HCSB The Holy Bible: Holman Christian Standard Version. Nashville, Tenn: Holman Bible Publishers, 2009. Logos. JBL Journal of Biblical Literature JFB Jamieson, Robert, A. R. Fausset, and David Brown. A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments, 6 vols. Glasgow: William Collins, Sons, and Company, 1871-74. KJV The Holy Bible: King James Version, electronic Edition of the 1900 Authorized Version. Bellingham, WA: Logos Research Systems, Inc., 2009. Logos. LBP Kenneth N. Taylor, The Living Bible Paraphrased. Wheaton, Illinois: Tyndale House Publishers; London, England: Coverdale House Publishers Ltd, c1971, 1997. Logos. LSJ Liddell, Henry George, and Robert Scott. A GreekEnglish Lexicon. Oxford: Clarendon Press, 1996. Logos. LXX Septuaginta: With morphology. Ed. Alfred Rahlfs. Stuttgart: Deutsche Bibelgesellschaft, c1979, 1996. Logos. NASB New American Standard Bible: 1995 Update Edition. LaHabra, CA: The Lockman Foundation, 1995. Logos. NKJV Spirit Filled Life Bible: New King James Version. Ed. Jack W. Hayford. Nashville, Tennessee: Thomas Nelson Publishers, c1991. NIV New International Version of the Holy Bible. Grand Rapids, Michigan: Zondervan Bible Publishers, 2001. Logos. NPNF 1 A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, 14 vols. Eds. Henry Wace and Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids, Michigan: William B. Eerdmans Publishing Company; vi THE EPISTLE OF 2 PETER By Gary H. Everett Oak Harbor, WA: Logos Research Systems, 1997. Logos. NPNF 2 A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, 14 vols. Eds. Henry Wace and Philip Schaff. Edinburgh: T. & T. Clark; Grand Rapids, Michigan: William B. Eerdmans Publishing Company; Oak Harbor, WA: Logos Research Systems, 1997. Logos. PG Jacques Paul Migne, Scripturae Sacrae Cursus Completus, Patrologia Graeca, 161 vols. Parisiis: Excudebat Migne, 1857-66. PL Jacques Paul Migne, Scripturae Sacrae Cursus Completus, Patrologia Latina, 221 vols. Parisiis: Excudebat Migne, 1844-55. Rotherham Rotherham, Joseph Bryant. The Emphasized Bible; A New Translation, 4 vols. Cincinnati, Ohio: The Standard Publishing Company, 1897. RSV The Revised Standard Version. Oak Harbor, WA: Logos Research Systems, Inc., 1971. Logos. Strong Strong, James. The New Strong's Dictionary of Hebrew and Greek Words. Nashville: Thomas Nelson, c1996, 1997. Logos. TDNT Kittle, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament, 10 vols. Translated by Geoffrey W. Bromiley. Grand Rapids, Michigan: Eerdmans, 1964-c1976. Logos. Textus Receptus Scrivener, F. H. A. Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ. NOVUM TESTAMENTUM. Cantabrigiae, Deighton: Bell et Soc; Londini: Whittaker et Soc, 1877. Thayer Thayer, Joseph H. Greek-English Lexicon of the New Testament Being Grimm’s Wilke’s Clavis Novi Testamenti. New York: American Book Company, 1886. WEB Johnson, Michael Paul, ed. The World English Bible. Rainbow Missions, Inc., 2000. vii THE EPISTLE OF 2 PETER By Gary H. Everett Webster Friend, Joseph H. and David B. Guralnik, eds. Webster’s New World Dictionary of the American Language. Cleveland: The World Publishing Company, 1960. Weymouth Weymouth, Richard Francis. The New Testament in Modern Speech: An Idiomatic Translation into Everyday English from the Text of “The Resultant Greek Testament”. Ed. Ernest Hampden-Cook. London: James Clarke and Co., 1908. Wuest Wuest, Kenneth S. Wuest’s Word Studies From the Greek New Testament for the English Reader, 3 vols. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, c1973, 1977. YLT Robert Young, R. Young’s Literal Translation. Bellingham, WA: Logos Bible Software, 1997. Logos. Zodhiates Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament. Chattanooga, Tennessee: AMG Publishers, 1992. In e-Sword, v. 7.7.7. [CDROM]. Franklin, Tennessee: e-Sword, 2000-2005. viii THE EPISTLE OF 2 PETER By Gary H. Everett CONTENTS PREFACE ................................................................................................................ x INTRODUCTION TO THE EPISTLE OF 2 PETER.............................................. 1 HISTORICAL SETTING ................................................................................. 14 I. The Cultural and Historical Background .................................................. 15 II. The Authorship and Canonicity ............................................................... 18 III. The Date and Place of Writing ............................................................... 43 IV. The Recipients ....................................................................................... 45 LITERARY STYLE ......................................................................................... 47 I. The Genre and Characteristics of the Book .............................................. 47 II. The Occasion ........................................................................................... 50 III. The Purpose ............................................................................................ 50 THEOLOGICAL FRAMEWORK.................................................................... 54 I. The Thematic Scheme............................................................................... 54 II. The Literary Structure ............................................................................. 67 III. Outline of the Literary Structure ............................................................ 92 THE TEXT, EXEGESIS AND COMMENTS ...................................................... 94 APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION ............... 179 APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT .............. 192 APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT ............. 193 BIBLIOGRAPHY................................................................................................ 194 ix PREFACE This Bible commentary is a portion of my on-going personal Bible studies that began as a seminary student when I was a young man. In this preface, I would like to tell you how these study notes developed and pray a blessing upon those who take the time to read these notes. How These Study Notes Developed in My Life. As a child of God, I can testify to the transforming power of the Holy Scriptures. It is to this Great Book of God’s plan of redemption for mankind that I humble myself by acknowledging my weaknesses and reverencing its divine power to transform my frail life marked with sins and failures. I would not want to tell you all the sins that I have committed; for I am too ashamed, and they have been washed away through the blood of the Lamb; but I do want to tell you about the Saviour who reached down and lifted me up and holds me each day lest I stumble again. Therefore, what words am I worthy to utter, except what the Word of God says about our redemption; for there is none other name given among men whereby we must be saved, but in the name of Jesus Christ our Blessed Redeemer. To Him be all the glory forever and ever. Amen. Therefore, in this preface, I would like to discuss briefly my personal salvation experience and desire to study God’s Word, an encounter with the divine nature of God’s Word, the decision to record personal insights into God’s Word, the cost of dedicating oneself to the study of God’s Word, and the goal of recording my study notes on God’s Word. My Personal Salvation Experience and Desire to Study God’s Word. The pursuit of understanding the Scriptures has been an amazing journey for me, as it should be for anyone. On Sunday morning, March 28, 1965, our pastor, Brother Frank H. Morgan, gave the altar call at Hiland Park Baptist Church, Panama City, Florida after preaching from the text of John 3:7 and 3:16. I tugged on my mom’s sleeve asking her permission to walk the aisle to be saved. I still remember the tears of emotion standing in front of everyone as he asked me questions about my decision. I began to make my first efforts along this journey by listening to the preacher’s sermons. Again, in June 1979, fresh out of college, I sat on the steps of this same church one late summer night to rededicate my life to Jesus Christ as Lord and Saviour, sorrowful and repentant of my sins. I walked the aisle the next Sunday to make this commitment public. At the age of twenty-one, this sincere commitment gave me a x clearer direction along this journey as I began to read the Bible consistently for the first time. Seeing my desire to serve the Lord, my dear pastor Robert E. Strickland counselled me to attend Bible school. Driven by a passion to understand the Scriptures, I followed his counsel and attended a Bible seminary to pursue my studies with all diligence. An Encounter with the Divine Nature of God’s Word. In my first years as a Bible student on the campus of Southwestern Baptist Theological Seminary in Fort Worth, Texas (1980-83), I had a brief encounter with the Scriptures that would forever change my way of approaching God’s Word. During a devotional time in the book of Isaiah between classes and studies, His precious Word seemed to come alive off the pages of my Bible, vibrating the very life of God into my spirit, opening these pages up as divine revelation far beyond my natural understanding. In the midst of much academic seminary studies, this event assured me of the divine, supernatural power of God’s Word to speak to me, transform me, and to meet every need in my daily lives while engaging in the academic aspect of the Holy Bible. In other words, I learned to value both the academic side of Bible study as well as the personal, devotional side of seeking a personal walk with the Lord. Since then, I have endeavored as much as possible to allow the Scriptures to speak to me unhindered by preconceived theological, cultural, denominational, or experiential views, so that God’s Word could be “the pure milk of the Word” that God provided to nourish souls of His children (1 Pet 2:2). As our hearts are pure before Him, His Word appears in its purest form to us, and it is able to minister to us in a powerful, life changing way, strengthening us and guiding in our daily walk with the Lord and Saviour Jesus Christ. Jesus describes this pureness of heart in Matthew 6:22, “The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.” His disciples struggled with understanding Jesus’s teachings during His public ministry. Mark describes their struggles to understand as a hardness of heart, saying, “For they considered not the miracle of the loaves: for their heart was hardened.” (Mark 6:52) Solomon reflects this divine truth when he writes, “A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.” (Prov 14:6) Dwight L. Moody made a similar statement, saying, “I believe that God reveals His deeper truths to the eye of faith. Those who come to the Bible in a devotional spirit, seeking to know more of God and His will regarding us, are the most blessed.”2 Thus, a pure heart before God is the key to understanding the Holy Scriptures. A second key to understanding the Scriptures is the baptism of the Holy Spirit with the evidence of speaking in tongues. This is a real experience subsequent to being born again that transforms the life of a believer and enhances his/her understanding of the Scriptures as testified throughout the book of Acts. After this experience, the Scriptures began to come alive in me and fellowship with the Holy Spirit became real. This experience protected me from making an allegiance to my church 2 Dwight L. Moody, “How to Study the Bible,” These Times 75.12 (1 November 1966): 24. xi denomination organization and its church creed. Instead, I made an allegiance to the Lord and promised Him that I was willing to believe whatever the Bible taught. With this prayer, the Lord began to bring people into my life with deeper insights into the Word of God. Thus, the baptism of the Holy Spirit is another key to understanding the Holy Scriptures. The Decision to Record My Personal Insights into God’s Word. As a young Christian and seminary student, I developed the habit of sharing my personal insights in the Scriptures with fellow seminary students. One of these students (Carry Newman) suggested that I write down these insights. His comment touched me as a profound word from the Lord. I took this advice and have been writing down notes ever since. For the first few years (1981-83), I took notes on scattered passages of Scriptures and stacked these papers together in a folder. While pastoring a few years later (1983-88), I arranged these study notes in the order of the books of the Bible because of their volume of size and clipped them into large notebooks. I carried these notebooks with me for the next eighteen years (198199), until I had gathered four notebooks on verse-by-verse comments and one notebook on topical studies, plus several notebooks on parsing of Hebrew and Greek words, as well as one notebook that I called “Inspiration,” where I organized personal song, poems, dreams, and words from the Lord. While in the mission field in Africa (1999), I hired the typing of these written notes into a computer format. As I began to edit these verse-by-verse notes on my computer over a two-year period, I realized for the first time that these study notes were taking the shape of a commentary on the Bible. I did not begin writing with this intent; I just want to be faithful to write down insights into God’s Word so that I would not forget them, and so that I could refer to them later. Because of a seminary education, I developed a theological framework within my mind to sort through the biblical theology and ideas that we hear every day. I am able to sort these ideas and hang them on theological pegs in my mind and later incorporate them in my study notes in an organized manner. I can listen to a sermon or teaching and glean something from them that has enough value to record into my study notes. This practice is similar to an experience I had as a college student at the University of Florida, Gainesville, Florida (1975-79). With an interest in archeology, I visited a site near Panama City Beach that has been inhabited by Native American Indians. During this visit, I collected several handfuls of broken pottery and proudly put them into a bag. I took this collection to college and showed it to one of my professors who taught archeology. After spreading them out on a table for him to see, he quickly sorted them into groups and briefly explained the common characteristics of each group based upon their shapes and artistic patterns. His skills impressed me because I was unable to see and think the way he did. I had possessed this pottery for a while, but I was unable to sort them and understand their meaning. Because this professor had an education in this field of study, he viewed them differently than me. He was able to sort them into groups and understand a part of Native American Indian history xii from this pile of broken pottery, while I was content with just carrying around a pile of pieces. In a similar manner, many Christians carry around a bag of theological ideas gleaned from a pastor’s sermons. Just like this professor’s training in archeology, my theological education also involved years of grueling academic studies, although it seemed at the time to conflict with my devotional time with the Lord. However, these studies have paid off because I am able to sort through a “bag” of theological ideas encountered each day and see it at a deeper level than the average church member. When I encounter biblical teachings, I either dismiss them or I record them for further studies. If I sit down to study a particular topic, I am able to place it into my study notes in an organized manner. In this way, I have gained much exegetical insight into verses of the Bible, often returning years later to further develop and improve on these comments. Another advantage given to me by the grace of God is the decision as a young man in 1983 to step out of the denominational church structures and serve the Lord without these labels. If I had pursued a career within a particular denomination, I would be tempted to serve in the ministry as a career rather than a divine calling. I would have been tempted to adopt church creeds to please men rather than God. Although it has been more difficult to serve the Lord without the security of denominational structure, I have experienced the freedom to explore theological ideas without the fear of retribution from the regulations of such institutions. This has given me the freedom to read God’s Word without the filter and restraints of such pressures. However, I do respect denominational churches, and I love to worship the Lord in any of these churches. I simply do not want to be restricted by the traditions that develop within such structures. Although I grew up as a Southern Baptist in the southern United States, I have endeavored to let God’s Word determine my theology while being appreciative of a rich heritage in the Christian faith. The Cost of Dedicating Oneself to the Study of God’s Word. Anyone who dedicates himself to the study of God’s Holy Word encounters one of the greatest collections of treasures ever known to mankind. Having spent much of my life reading and commenting on the Holy Scriptures, I have found it increasingly exciting as the years go by. I wake up with fresh insights in the Scriptures, eager to open God’s Word. I go through the day thinking about and searching for the treasures of God’s Word; and I lie down and meditate upon the Scriptures. Although someone who endeavors to deliver the treasures of God’s Word to mankind deserves the best that life offers, this is not always what happens. He or she should be honored with palaces as their homes, and with royal libraries housing every possible resource for studies because of the priceless treasures they have discovered. He should be transported on private airplanes and driven in the finest cars with a motorcade as an escort. He should be fed the finest food. For those who sacrifice the most for their Saviour Jesus Christ, missionaries should be fully financed, and given frequent furloughs; pastors and teachers and evangelists and prophets should be given frequent sabbaticals and the greatest salaries in their xiii respective economies. Unfortunately, many men and women of God who minister the Gospel would fall into pride and sin with such fleshly luxuries, so God give us the grace to serve Him amidst life’s hardships as well as prosperity. I do not look down upon any minister of the Gospel who lives a prosperous life as long as they manage it with humble, biblical principles. For all of us, we must wait until heaven for our true rewards. Although deserving of the best, many men and women who serve the Lord find resistance from the world, and particularly from religious communities, as Jesus says in Matthew 23:34, “Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city.” Paul makes a similar statement in Hebrews 11:36-38, “And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.” However, we accept our persecutions for Christ’s sake with joy and gladness of heart. In the midst of the cares of this world, the decision to take the time to study God’s Word and teach it to others has come at a great cost and sacrifice for myself and many others. For example, going overseas to work in the mission field cost me everything. However, the price one pays is worth the sacrifice. My obedience to the Holy Scriptures has ordered my steps through divine orchestration as I have followed God’s plan for my life. The Goal of Recording My Study Notes on God’s Word. As I continued to write, I realized that what we know about our past is based largely upon what men recorded in writing in the centuries past. In other words, men of ancient times still impact the world today because they chose to write down their thoughts. Therefore, I asked myself how far into the future can I reach? One of my favorite seminary professors, Jack MacGorman, tells the story of his father, who was a pastor in Canada, giving him advice about his career. When he graduated from college, MacGorman received an opportunity to pastor a great church in Houston, Texas. His father explained that while people were excited about his ministry skills while still so young, there will come a time when he is older, and people will expect more from him. Therefore, his father advised him to turn down the pastorate and attend graduate studies in seminary to advance his theological studies. As an older man in his eighties, MacGorman and his dear wife Ruth told me that he had trained approximately twenty-one thousand seminary students during his fifty-plus years as a seminary professor. He realized that his life impacted more people in the kingdom of Heaven as a seminary professor than as a pastor of a single congregation. In a similar manner, I believe the effort to write this Bible commentary will reach into the generations that follow and impact many lives, particularly serving as an aid to those pastors who have dedicated themselves to God’s Word. xiv My Prayer for Those who Read This Bible Commentary. My prayer for those who take the time to ready this Bible commentary is that this work will give many insights into God’s precious Word. I do not want this work to be a burden to those who feel compelled to read it. I have been careful not to write endless words of fruitless gain, but rather, to share with you my life of insight and fellowship with God’s precious and holy Word. I have been careful to follow those important principles of interpretation that were instilled in me as a Bible student. I fear writing anything down that contradicts the Holy Scriptures. While working my way through the literature of the early Church fathers late one night in March 2002, I closed my studies with this thought, “Be careful what you write, because one day some poor soul may have to read it.” Instead of being burdened by the study notes, my prayer is that you will be blessed as your read them with a better understanding of God’s Holy Word. Heavenly Father, in the name of your precious Son Jesus Christ our Lord and Saviour, I pray that this Bible commentary will bring glory to your Name, and that its readers will be drawn to You, to know You and to be blessed by You as the true and living God of heaven and earth. Gary Henry Everett xv INTRODUCTION TO THE EPISTLE OF 2 PETER3 “Commentators should be expected to justify their work in adding to the vast number of works already available on the particular book or books of the New Testament by pleading better reasons than simply the requirement to contribute to a series.”4 I. Howard Marshall This introduction discusses the theological design of this commentary, the purpose and aim of Study Notes on the Holy Scriptures, the three-fold structure of the book introduction, hermeneutical principles used to identify the literary structure of the book, sermon outlines based upon the literary structure of the book, the doctrinal position of this work on the divine inspiration of the Holy Scriptures, and the message of the book. The Theological Design of This Commentary. The character and design of Study Notes on the Holy Scriptures serves to contribute uniquely to the field of biblical scholarship in two areas. First, I attempt to develop hermeneutical principles for the identification of the theological framework of the literary structures of the books of the Bible. Second, I attempt to use the theological framework of these literary structures to develop accurate sermon series for these books. Thus, this commentary takes the form primarily of a theological commentary rather than a critical/expository or homiletical/devotional one, though it contains elements of all of them. A critical commentary attempts to understand what the author said to his original audience through grammatical and historical research. A homiletical or devotional commentary attempts to explain how a passage of Scripture applies to an audience today. However, a theological commentary looks for the enduring truth within a passage that was as true for the original audience as it is today. Thus, a theological commentary bridges the gap of the ages past so that a book of the Bible can become applicable today. The Purpose and Aim of Study Notes on the Holy Scriptures. The purpose of Study Notes on the Holy Scriptures is to aid preachers and teachers of the Word of God in following a clear preaching/teaching plan through a book of the Holy 3 The book introductions in Study Notes on the Holy Scriptures use a nine-level outline that follows an alphanumeric system: [omit] I. A. 1. a) (1) (a) i) α). While the first heading uses bold capital letters and no designation, the next seven levels follow The Chicago Manual of Style, while the ninth level incorporates the Greek alphabet. After the main heading, the other eight heading levels use bold and italicized headline style. See The Chicago Manual of Style, 15th edition (Chicago: The University of Chicago Press, 1982, 1993, 2003), 275. 4 I. Howard Marshall, A Critical and Exegetical Commentary on the Pastoral Epistles, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton (London; New York: T. & T. Clark International, 1999), xi. 1 Scriptures with the aim of delivering the intended message that the author set out to deliver to his readers. These study notes serve as an aid to guide their hearers through the books of the Holy Bible in a systematic manner that allows the preacher to join sermons into a clearly defined unity and reach the overall objective of delivering a clear message to his congregation rather than a series of fragmented sermons. While developing a systematic structure, which I call a theological framework, for the books of the Holy Bible, I began to observe the efforts of pastors and preachers as they struggled to identify the various themes of the biblical texts during the course of expository preaching, and topical preaching as well. While cheering them on from the pew, I was often disappointed that the main themes of the biblical text were often amiss. In other words, the topical and expository preaching/teaching series was disjointed so that the speaker was not taking his hearers alone a clearly defined spiritual journey with an obvious destination. Topical preaching allows much freedom in delivering an inspired biblical message; however, it faces the temptation of proof-texting a message that conforms to one’s church creed. Expository preaching offers stricter guidelines, but they are not easy to follow because of fragmentation. While the expository preacher is compelled to deliver a text-driven sermon week after week in order to transform the congregation into the image of Christ, his efforts of crafting a sermon around the central message of his text is considered one of the most difficult parts of the pulpit ministry.5 Without some type of systematic approach that identifies the literary structure, the expository preacher easily becomes lost while developing sermon series and preaching through a book of the Bible, causing the sermons to be disjointed because individual messages fail to support and develop the primary theological movement of the book. Without a clear, homiletical focus from the 5 This challenge has not gone without notice. For example, Jerry Vines says, “[S]tating the main subject of a Scripture passage may be the most difficult area of sermon preparation. Broadus said, ‘To state one’s central idea as the heart of the sermon is not always easy, especially in textual and expository preaching.’ To do the necessary word study, to gather the needed background data, and to study the contextual considerations is not difficult. But to pull together in one succinct statement the essence of a paragraph of Scripture can be a most rigorous assignment.” See Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago, Illinois: Moody Press, 1999), 129. A fuller citation of John Broadus reveals the challenge of every pastor who struggles to identify the central idea of a text among a number of important ideas. Broadus goes on to say, “To state one’s central idea as the heart of the sermon is not always easy, especially in textual and expository preaching. But the achievement is worth the effort. Even when a text presents several ideas, all of which should be incorporated into the sermon, it is desirable to find for them some bond of unity, some primary idea that will serve as focus, or axis, or orbit. One may fix attention on one of the ideas as subject and consider the others in relation to it.” See John A. Broadus, On the Preparation and Delivery of Sermons, 4th ed., rev. Vernon L. Stanfield (1870; revision, New York: Harper & Row, 1979), 38. John Jowett says, “I have a conviction that no sermon is ready for preaching, not ready for writing out, until we can express its theme in a short, pregnant sentence as clear as a crystal. I find the getting of that sentence is the hardest, the most exacting, and the most fruitful labour in my study. . . . Let the preacher bind himself to the pursuit of clear conceptions, and let him aid his pursuit by demanding that every sermon he preaches shall express its theme and purpose in a sentence as lucid as his powers can command.” See John Henry Jowett, The Preacher, His Life and Word: Yale Lectures (New York: Hodder and Stoughton, 1912), 133-134. 2 preacher, the congregation struggles to understand the importance of the sermon series; and thus, it fails to embrace the book’s overarching message. The goal of the expository preacher is to take his congregation on a spiritual journey through a book of the Bible, a journey with a clear destination that is continually echoed throughout a series of connected messages, a necessary journey if the preacher intends to transform the congregation into the image of the Lord Jesus Christ week by week, sermon by sermon. With this need in mind, an individual sermon text must hinge upon the bigger picture surrounding its context, a picture that encompasses the literary structure and thematic scheme of the entire book of the Holy Scripture, including the theme of the major division of the Bible in which the book has been divinely placed, with everything centered upon the primary, Christocentric framework of the Holy Scriptures themselves. In order to accomplish this task, the preacher must have a systematic method specifically designed for one of the most difficult tasks of the pulpit ministry. Study Notes on the Holy Scriptures is designed to offer a systematic method of biblical exegesis. In summary, the purpose of this commentary is to provide the biblical scholar with a commentary that relieves the tension between systematic theology and biblical theology. In other words, because the Holy Scriptures delivers a theological message in a systematic order, he can rely upon the central messages of each book to frame his systematic theology rather than his church creed. In addition, those who interpret the Bible without any systematic framework to keep them within bounds are compelled to interpret the Scriptures in a systematic manner. In addition, the purpose of this commentary is to provide the central ideas for the preacher/teacher to relieve him/her of the difficult task of finding them so that they can take their congregation/class along a clearly defined journey. Finally, the purpose of this commentary is to bridge the gap for the lay person between what the author said and what the Scriptures mean to him/her today. The Three-Fold Structure of the Book Introduction. In order to identify the central message of each book as a three-tiered statement, the book introduction in this Bible commentary addresses three major aspects of approaching the biblical text. These three aspects are entitled (1) the Historical Setting, (2) the Literary Style (Genre), and (3) the Theological Framework.6 These three major sections of the book introduction coincide with the chronological development of historical 6 Someone may associate these three categories with Hermann Gunkel’s well-known three-fold approach to form criticism when categorizing the genre found within the book of Psalms: (1) “a common setting in life,” (2) “thoughts and mood,” (3) “literary forms.” In addition, the Word Biblical Commentary inserts sections entitled “Form/Structure/Setting” preceding its comments. Although such similarities were not intentional, but rather coincidental, the author was aware of them and found encouragement from them when assigning the three-fold scheme of historical setting, literary style, and theological framework to his introductory material. See Hermann Gunkel, The Psalms: A Form-Critical Introduction, trans. Thomas M. Horner, in Biblical Series, vol. 19, ed. John Reumann (Philadelphia, Pennsylvania: Fortress Press, 1967), 10; see also Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007). 3 and literary criticism.7 More specifically, the twentieth century offered three major approaches to biblical research, generally recognized as source, form, and redaction (composition) criticism. These three approaches developed as scholars searched for better ways to understand the meaning of the biblical text and its application to the modern reader. Over the past three decades, biblical research has adopted a wide array of approaches collected under the field of study called literary criticism.8 In the course of biblical scholarship, particularly in the writing of commentaries, book introductions have progressively become more complex through the advancement of critical studies in recent centuries. The book introduction found in this Bible commentary associates source criticism with the advancement of research in the book’s historical setting; it associates form criticism with the advancement of research in a book’s literary style; and it associates redaction (composition) criticism and literary criticism with the advancement of research in the theological framework of a book. These three 7 Historical criticism, a term often used to encompass the fields of critical studies called source, form, and redaction (composition) criticism, has been an important tool in the effort to bridge the gap between what the ancient author recorded in the biblical text and what the text means to the modern reader. Dissatisfaction with the weaknesses of existing, critical approaches for each generation of critical studies has been the driving force behind the “evolution” of modern biblical scholarship. For example, James Muilenburg’s 1968 address to the Society of Biblical Literature expressed the need for a new approach to the biblical text that went “beyond form criticism” because “historical criticism had come to an impasse, chiefly because of the excesses of source analysis.” He proposed a new methodology called redaction criticism. See James Muilenburg, “Form Criticism and Beyond,” JBL 88 (1969): 1, 18. With the recent focus upon literary criticism, Paul House says, “[L]iterary criticism arose at least in part because of impasses in older ways of explaining Scripture. Just as scholars began to look for a better way to understand the Scriptures when the various fields of historical criticism appeared to fragment the biblical text rather than reveal its intended meaning, scholars today are searching for new ways to identify hermeneutical sections and their respective meanings.” See Paul R. House, “The Rise and Current Status of Literary Criticism of the Old Testament,” in Beyond Form Criticism: Essays in Old Testament Literary Criticism, ed. Paul R. House, in Sources for Biblical and Theological Study, vol. 2 (Winona Lake, IN: Eisenbrauns, 1992), 3, 7; Grant Osborne, “Redaction Criticism,” New Testament Criticism and Interpretation, eds. David Alan Black and David S. Dockery (Grand Rapids, Michigan: Zondervan Publishing House, 1991), 199. In summarizing the historical development of critical approaches to Mark’s Gospel, Bruce Bain begins by saying, “The apparent lack or sufficiency in one method seems to have given impetus for the birth of the next method.” See Bruce Alan Bain, “Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel,” PhD diss., Fuller Theological Seminary, 1997 [on-line]; accessed 29 August 2013; available from http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402E6CEA4242E4E21D/ 1?accountid=7073; Internet, 4. 8 Jeffery Weima offers an excellent discussion on literary criticism. The surveys of Stanley Porter and Craig Blomberg concerning the various sub-disciplines that make up today’s literary criticism expose the reason for such a variety of literary structures found in today’s biblical commentaries and studies. In other words, these different approaches of literary criticism are the reason behind the many variations in proposed literary structures of a book found in modern commentaries. See Jeffery A. D. Weima, “Literary Criticism,” in Interpreting the New Testament: Essays on Methods and Issues, eds. David Alan Black and David S. Dockery (Nashville, Tennessee: Broadman and Holman Publishers, 2001), 150-151; Stanley E. Porter, “Literary Approaches to the New Testament: From Formalism to Deconstruction and Back,” in Approaches to New Testament Studies, eds. Stanley E. Porter and David Tombs (Sheffield: Sheffield Academic Press, 1995), 77-128; and Craig L. Blomberg, The Historical Reliability of the Gospels, 2nd ed. (Downers Grove, Ill: InterVarsity Press, 2007), 87-96. 4 aspects of introductory material serve my readers as an important foundation for understanding what the authors of the books of the Holy Scriptures were saying to their audience under the inspiration of the Holy Spirit, as well as what the Scriptures say to us today. Hermeneutical Principles Used to Identify the Literary Structure of the Book. The hermeneutical principles found within the third section of this introductory material offer both general principles that apply to a group of books as well as special principles that are specific to a particular book. Using these principles, I am able to identify the literary structure of each book of the Bible so that a thematic scheme or theological framework, emerges out of its pages. These hermeneutical principles are new, having not been proposed before in biblical studies. However, they need to be tested by biblical scholarship. Sermon Outlines Based upon the Literary Structure of the Book. The book summaries within the third section of this introductory material include sermon outlines in the form of exegetical, theological, and homiletical ideas for each pericope as a guide for those who desire to preach or teach through this book. These central ideas reflect homiletical research by serving as a summary of the central ideas of the book’s theological framework. This framework of a book is the key to bridging the difficult gap between exegesis and homiletics. In other words, these ideas help the student of God’s Word to take that final step to understand not only what the ancient author meant to say to his original audience, but to apply the meaning of the biblical text to a modern audience. The three appendices contain a collection of these exegetical, theological, and homiletical ideas to serve as an outline for those preparing sermons and lessons. The Doctrinal Position of This Work on the Inspiration of the Holy Scriptures. Study Notes on the Holy Scriptures supports the view of the verbal, plenary, divine inspiration of the biblical text of the Holy Scriptures, meaning that every word originally written down by the authors in the sixty-six books of the Holy Canon was God-breathed when recorded by men; therefore, the Scriptures are inerrant and infallible, and they hold supreme authority over our lives. As such, the Holy Scriptures are living and powerful in their effects upon the human being. Any view of the Bible less than this contradicts the testimony of the Holy Scriptures themselves. For this reason, the Holy Scriptures contain both divine attributes and human attributes. This statement acknowledges that God inspired the authors to use the language of their culture and education. Thus, these sixty-six books reflect the characteristics of their authors as well as the character of God. The word “verbal” means that God inspired each and every word that the authors of the Holy Scriptures recorded in their original manuscripts, so that no word can be added or taken away, as declared by the apostle John (Rev 22:18-19). Throughout the history of the writing of the Holy Scriptures, the prophets continually declared, “Thus saith the Lord.” They received word-for-word 5 prophetic utterances from the Lord. One example of verbal inspiration is when Jeremiah called Baruch his secretary and asked him to write “all of the words of the Lord” which were given to him (Jer 36:4). After the king burned this scroll in a fire, we read, “Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying, Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned.” (Jer 36:27-28) This story tells us that Jeremiah and Baruch recorded the former prophecy of the Lord word for word. As a young Bible student in Seminary, I took numerous courses on Greek as well as a class called “Textual Criticism” in which we studied the variant readings of the Greek New Testament. In addition, the Hebrew Old Testament contains few variant readings as a testimony of the skill of ancient Jewish scribes in making copies of the Sacred Scriptures through the centuries. In this seminary class on textual criticism, I accepted the fact that the Greek New Testament that we have today does contain numerous variant readings, but none of them affect the doctrines of our faith. Therefore, I believe that the original writings of the authors of the Holy Scriptures wrote down what God inspired them to write, word for word. In addition, the minor variations in ancient manuscripts are not significant enough to cause us concern in our Christian doctrines and practice. The word “plenary” means that the Holy Scriptures form a complete collection of books, comprising sixty-six individual works, written by approximately forty authors over a period of sixteen hundred years. Although the Jews collected additional writings, such as the Old Testament Apocrypha and the Pseudepigrapha, and although the early Church collected the New Testament Apocrypha, only these sixty-six books were accepted into the biblical canon because of their unique attributes. The term “divine inspiration” has its definition expressed by the apostle Paul in 2 Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” This term is also defined by the apostle Peter in 2 Peter 1:20-21, “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” In other words, God spoke through His servants throughout the ages to reveal His divine plan of redemption for mankind. The prophets of the Old Testament declared that they were speaking the Word of the Lord, as Zechariah, one of the last prophets, testifies in Zechariah 7:12, “Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.” Luke records a similar statement in the words of Zecharias, the father of John the Baptist, in Luke 1:70, “As he spake by the mouth of his holy prophets, which have been since the world began.” Jesus declares the divine inspiration of the Old Testament in Luke 24:44, “And he said unto them, These are the words which I spake unto you, while I was yet with you, 6 that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.” The author of the epistle of Hebrews declares the divine inspiration of both Old and New Testaments, saying, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.” (Heb 1:1-2) The apostle Paul declares the divine inspiration of his epistles in Galatians 1:11-12, “But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” Paul explains that the teachings of the New Testament are the Word of God in 1 Thessalonians 2:13, “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.” No other writings of mankind outside this collection are able to claim this level of divine inspiration. Although God may have inspired His servants to write other books through the generations, none of them are able to qualify for this level of divine inspiration. The word “inerrant” means that the original writings of these sixty-six books are without error in any way, as the apostle Peter exhorts Jewish believers in 1 Peter 2:2 to receive the “pure, spiritual milk” of the Word of God so that they may grow into spiritual maturity. In this verse he describes the Word of God as “pure” milk that comes from the mother’s breast. The Greek word ἄδολος means “unadulterated” (BAGD) or “genuine” (LSJ). Thus, God’s Word is pure in the sense that it is without error or “inerrant.” Although copyists of the Holy Scriptures have made errors throughout the centuries in handing down these sacred books, resulting in variant readings in ancient manuscripts, the original autographs are inerrant. While textual criticism engages with the variant readings of the biblical text as it has been copied through the centuries, faith in His Word acknowledges its divine inspiration and inerrancy.9 The word “infallible” means that the Holy Scriptures are incapable of having error because of their divine inspiration. In addition, the Holy Scriptures are the only writings of mankind that are inerrant and infallible. The Holy Scriptures claim inerrancy and infallibility in 1 Peter 1:23, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” The apostle Peter tells us that the Holy Scriptures are the incorruptible seed that 9 I remember my introduction to biblical textual criticism in a class dedicated to this subject during my seminary training. In this class, I struggled to reconcile the fact that the ancient manuscripts of the books of the Bible have many variant readings. This meant that the English version I read reflected some of these variant readings. I finally understood that the original autograph written by these authors, none of which are known to exist, did contain the infallible Word of God. I was able to rest my faith again, as I did at the time of my salvation, in God’s Word through a leap of faith in the divine inspiration of the Holy Scriptures. 7 God has sown into this fallen world of sin. They are untainted with the corruptible sin of a fallen human race. The term “supreme authority” means that the Holy Scriptures have divine authority over the lives of men to determine their eternal destinies, whether they accept and obey them or reject them. When a servant of God stands up to preach or teach the Word of God, he or she must be convinced of the supreme authority of His Word and its power to transform lives. The servant of God should take these opportunities to declare God’s Word as a divine appointment with the full authority of Heaven standing behind him. Otherwise, this person stands up and speaks words of hearsay and naysay, concluding with “and this is what I say.” However, those moved by the authority and power of God’s Word open and close with, “Thus saith the Lord!” The authority of God’s Word becomes the believer’s mandate from Heaven, convinced that it must be put forth on all occasions in life. If we were caught up to heaven to stand before the throne of Almighty God, and if He were to speak to us with the same voice that created the heavens and the earth, we would be convinced of the power of His Word. We would be ready to adhere to their authority in our lives. The truth is that He has spoken to us with the same words that created the heavens and the earth through the records of holy men of God. Although we were not at these events when He spoke to these authors of the Bible, the Holy Scriptures contain His words, and these powerful words hold supreme authority in our lives. In light of these divine attributes, the Holy Scriptures claim to be living in their ability to transform the human being. The description of the Word of God as “living” refers to its eternal, divine nature, as the apostle Peter says in 1 Peter 1:23, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” Peter describes the Word of God as incorruptible seed that lives and continues throughout eternity. These written words of the sixty-six books of the Holy Scriptures were first spoken before written, as we read in 2 Peter 1:21, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” Jesus says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” (John 6:63) We see this clearly illustrated in Revelation 5:1f as the Lamb that was slain from the foundation of the world opens the book with the seven seals. The Lamb never reads words from the pages of this book; rather, the prophetic words of Almighty God go forth as each seal is opened to put into motion the Great Tribulation Period. This tells us that the words of this book of seven seals are living and powerful in producing what God spoke. In like manner, the sixty-six books of the Holy Scriptures have this same life and power as the heavenly book of seven seals. Our natural minds may view these words as something written on pages, but in Hebrews 4:12 the apostle Paul tells us that they are much more than written words, for they are living and powerful. Man is a living spirit that dwells in a physical body and has a soul (his mind, will, emotions). Thus, the Holy Scriptures give 8 eternal life to those who embrace the Scriptures, transforming man’s eternal spirit into Godlikeness. The eternal life inherent in God’s Word brings a believer into communion with God. Thus, Jesus says that His words are “spirit and life” (John 6:63). It gives spiritual, eternal life (ζωή) to those who hear it and receive it. An angel of the Lord spoke to the early apostles and said, “Go, stand and speak in the temple to the people all the words of this life.” (Acts 5:20) The angel of the Lord was referring to the Words of eternal life for mankind during this earthly life. I remember those formative years as a young man in Seminary as I left the pursuit of a career and gave all my strength to the study of God’s Word. One day during my personal devotional, I opened the Holy Scriptures to the book of Isaiah. As I began to read these words written about 2,700 years ago, they became living as if God were speaking to me. I understood each word, and my inner man was overwhelmed with its message. I pushed back from my desk and asked myself what had just happened. I had experienced the living and power of God’s Word for the first time. During those years of rigorous academic studies in the Holy Scriptures, the Lord parted the veil of my mortality that clouded my dull perception of His Holy Word and allowed me to briefly gain a glimpse of the living power of His Word. While that brief and fleeting moment allowed me to understand and feel how the reading of God’s Word energizes my inner man, I must read it by faith as long as I am clothed with mortality, knowing that it is doing a great work inside my spirit. During those years as a seminary student, I prayed a prayer of consecration to the Lord to obey His Word. As a result of committing myself to obey whatever I read in His Holy Word, the Lord then began to give me understanding of everything that I read. Because of this prayer, I was baptized with the Holy Spirit with the evidence of speaking in other tongues, and my life took on a deeper level of experiences with the Lord and His Holy Word. Not only are the Holy Scriptures living in their divine attributes, but they also hold the power to transform the human being, as we have read in Hebrews 4:12, “quick and powerful.” The apostle Paul writes to the church in Rome, saying, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Rom 1:16) Psalm 29 discusses the power of God’s voice to shake His creation, as we read in Psalms 29:4, “The voice of the LORD is powerful; the voice of the LORD is full of majesty.” This same power resides in the Holy Scriptures. The supreme authority of God’s Word is witnessed in the demonstration of its power through the preaching of the Gospel of Jesus Christ. The Word of God has authority over all the affairs of mankind. For example, the preaching of the Word of God has the power to damn souls in hell who resist the Gospel as well as save souls who accept it, as the apostle Paul says in 2 Corinthians 2:15-16, “For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And 9 who is sufficient for these things?” I have seen its power to damn souls in hell. As a career missionary to Uganda, I remember when Omar Gaddafi, the leader of Libya, was invited as a chief guest to the presidential inauguration of Yoweri Kaguta Museveni at Kololo Airstrip in Kampala Uganda in 2001. I saw him arrive in magnificent pomp with his entourage of assistants surrounding him. It was an eerie feeling to be so close to this evil person, who was a powerful dictator in his nation. He returned to Kampala in 2006 to dedicate a newly constructed Islamic mosque in Kampala, Uganda. During his dedication, he humiliated the large Christian population in Uganda by declaring that the Holy Scriptures were false. These comments were met with much response from Uganda’s Christian community when a leader publicly attacks the Church of the Lord Jesus Christ and God’s Word. However, this attack was not left unattended by praying Christians and by God. In 2011 Omar Gaddafi fled his home in the capital of Libya under a military coup, only to be found hiding in a road culvert. His opponents drug him out of his hole and publicly humiliated him before executing him on site. Photos of this humiliation and execution were placed into newspapers and on social media around the world. This man’s public humiliation of the Bible was soon met with his public humiliation and execution and eternal damnation in hell. Thus, the Word of God has the authority to damn souls in hell. I have also seen the power of the preaching of the Gospel to heal bodies and save souls. I had the opportunity to organize an evangelistic crusade for Benny Hinn Ministries in 2007. We had worked for months to prepare the city of Kampala, Uganda for this great event. The evening of the opening of the crusade saw Nelson Mandela Stadium full of souls, over one hundred thousand people in attendance from all over the nation and surrounding countries. We assembled a mass choir of four and a half thousand members, praising and worshipping the Lord. We had constructed a tunnel leading up to the stage platform so that Benny Hinn could emerge on the platform without distracting the time of worship and healing. As the nation’s worship to the Lord reached its peak, Benny Hinn suddenly was on stage joining the nation in this time of magnificent worship. After a while, he asked for those with testimonies of healing to make their way forward to the platform. Many were healed during this time of worship. He then preaching on the Cross of Jesus Christ and its atonement. During the altar call, I saw what must have been ten thousand people flood the altar for salvation and rededication of their lives to the Lord. This happened both nights of the crusade. Henry Hinn, the brother of Benny Hinn, told me that he had preached this sermon on other occasions, but never with the power and anointing as in this crusade. The hungry souls of the Ugandan people simply drew out this anointing to preach the Gospel. The Word of God has the power to confirm the preaching of the Gospel with miracles and signs and wonders and save a lost and dying world. The Gospel of Jesus Christ knows no national or political boundaries. We see this in the life of Arthur Blessitt, who has carried a wooden cross into every nation upon earth through a divine mandate from the Lord. I remember when he and his 10 son Joshua visited my television station in 2005. During their television interview, he talked about taking the cross into North Korea, of propping it up in the ancient city of Babylon and preaching the Gospel, of ascending the high mountains between Pakistan and India to reach these nations without an official visa. His divine mandate to take the cross to the nations was his visa to enter every country on earth. The Word of God had the authority to execute the Great Commission that Jesus declared in Matthew 28:19-20, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” The Word of God has the power to open doors and enter the nations of the world. This divine mandate can consume our souls as fire. I have seen this mandate consume the soul of the great evangelist Reinhart Bonnke. In 2012 I was invited by leading pastors to receive Reinhard Bonnke into the VIP lounge at Entebbe Airport, Uganda. They had invited him back into the nation of Uganda after the mayor of the town of Jinja had shut down his crusade in 1990. As we sat in the lounge waiting for the arrival of his luggage, one young pastor asked him about his crusades. After being silent for so long, he opened his mouth and a consuming passion for souls poured forth. I attended his pastor’s conference a few days later and witnessed this same consuming fire coming forth when he spoke. The Word of God has the power to consume us with the power of the Holy Spirit. I remember being invited to preach to one of the largest congregations in Uganda. As the choir was finishing its worship song, I ascended the steps to the pulpit with the Holy Scriptures in my hand. As I arrived at the pulpit with the worship choir behind me, I lifted my hand to heaven and felt the power of God come into my body. I asked the choir to continue worshipping as the Spirit of God touched me. We remained in worship for the next forty-five minutes. After a while, I looked down at the congregation and those on the front rows were on the floor worshipping the Lord. The Word of God has the authority to call down heaven upon earth. Thus, a student of the Word of God must believe in its divine authority and power over the affairs of mankind. T. L. Osborn tells the story of his evangelistic crusade in Thailand, a nation where very few converts had been made by Christian missionaries after years of work. He preached the first night with no results. Returning to the hotel, he began to pray and question the Lord about why his preaching was having no effect upon the people. The Lord spoke to him and told him that he was preaching about Jesus, but he was going to have to go preach Jesus. In other words, T. L. Osborn was going to have to preach boldly with an expectation of signs and wonders, praying for miracles in faith. He returned the next evening and preached with all his faith in the power of the Gospel, praying for the sick, demonstrating the Gospel of Jesus Christ in power and signs and wonders. Many people responded and gave the lives to Jesus Christ, and churches 11 began to grow at this point in Thailand.10 Herein lies the authority and power of God’s Word to change the lives of men. The testimony of God’s Word, the message of redemption for mankind, has been tested and proven over time. The integrity of the Holy Scriptures, God’s Holy and Inspired Word, has stood against every imaginable force of Satan and Hell over the last few thousand years and has survived victoriously. Its power to transform the human spirit from the inside out has proven to be true in millions of lives throughout the ages. The scarlet thread of redemption through Christ Jesus is woven into the very fabric of its pages from the opening verses in Genesis until its closing benediction of hope in the book of Revelation. Satan could not stop the birth of the Messiah despite his endless attempts during the early ages of mankind. With its message of hope and redemption planted within his soul, a single man called Abraham brought forth an entire nation of people that would serve God. Through the power of God’s Word, King David led his nation to become the greatest on earth. The failure of this people called Israel and its utter destruction by Babylon centuries later could not weaken the power of God’s Word in coming to pass; for in 1948 Israel was reborn, over two thousand years later, in preparation for the Second Coming of the Lord Jesus Christ. The Crucifixion of the Messiah, Jesus Christ our Savior, and His burial in a sealed tomb guarded with soldiers could not prevent His victorious Resurrection. Ten great persecutions against the early Church during the first three centuries could not stop the progress of the Gospel. One thousand years of the Dark Ages with its Latin pages chained to the pulpits away from the understanding of its common hearers did not make void its divine truths. One verse from the epistle of Romans planted in the hearts of just a few men shook the world by the reformations in Germany and England in the sixteenth centuries. The onslaught of human reason and rationalistic criticism in the eighteenth century, which ignored the divine inspiration of the Scriptures and haunts seminaries today, cannot stop the power of the Gospel from spreading into every nation on earth by these same servants. The Message of the Epistle of 2 Peter. Based upon the view of the verbal, plenary inspiration of the Holy Scriptures, each volume of this Bible commentary begins with introductory material that develops the central ideas of each book. These introductions present the central message in a three-tiered framework, which is expressed as the primary or foundational theme of the book, its secondary or structural theme, and its third, imperative theme. This framework reveals the literary structure of the book by following a theme-based approach. The Three-Fold Thematic Scheme of the Epistle of 2 Peter. The primary theme of the Catholic Epistles is the perseverance in the faith for the New Testament believer. Each of these epistles addresses one aspect of this journey as their 10 T. L. Osborn, Good News Today (Osborn Ministries International, Tulsa, Oklahoma), on Trinity Broadcasting Network (Santa Ana, California), television program, 1990-91. 12 secondary theme, so that collectively, they deliver the complete exhortation of the Church to enable perseverance. The secondary theme of the epistle of 2 Peter offers the testimony of the role of God the Father in providing divine power through His promises for the believer as one means of perseverance amidst offenses and false teachings. The other Church Epistles address the role of Jesus Christ and the Holy Spirit in the believer’s perseverance. The third, imperative theme of 2 Peter is the exhortation to grow in the knowledge of God’s Word in his effort to persevere. This exhortation establishes the believer’s mind. The other Church Epistles establish the believer’s heart and body, so that collectively, the believer is established in his three-fold make-up: spirit, soul, and body. The Importance of the Message of the Epistle of 2 Peter in Church History. Donald Guthrie tells us that, with the exception of 1 Peter and 1 John, the Catholic Epistles played a minor role in shaping the thought of the early Church during the first few centuries, and were not fully embraced until the fourth century, when the New Testament canon was closed.11 These Epistles are often overshadowed by the Gospels and Pauline Epistles in their relative importance to the Christian faith. This appears to be the case today as well as in the ancient Church. Because their underlying message is one of perseverance, we can understand why the other New Testament writings appear more glorious, as they emphasize the revelations of our glorious Saviour and of sacred Church doctrine. However, the necessity to persevere is part and parcel to our eternal glorification, as is clearly brought out within the Catholic Epistles. This means that their message is an equally important part of our spiritual journey into eternal glory with our Heavenly Father. 11 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 722. 13 HISTORICAL SETTING “In-depth study of the historical setting is indispensable for sound exegesis.”12 (William Warren) Each book of the Holy Scriptures is cloaked within a unique historical setting. An examination of this setting is useful in the interpretation of the book because it provides the historical context of a passage of Scripture under examination. However, it helps when reading book introductions to understand that the discussions concerning historical setting for the books of the Bible have evolved through the centuries from simple to complex as biblical research has progressed. Source critical studies that emerged during the late nineteenth and early twentieth centuries were concerned in its early stages with investigating the sources used by the Gospel writers because of their numerous parallel passages. This interest spread to other relevant books of the Bible as well, such as the Pentateuch. These studies necessitated a re-evaluation of the various aspects of the historical setting of the books of the Bible. Source criticism required biblical scholarship to give greater attention to the book’s title, historical background, authorship, date and place of writing, and recipients when searching for the original sources of various passages within the book. Interest in source criticism stimulated more extensive book introductions in commentaries, which became characteristic of this period of biblical research as scholars debated their various views concerning the historical setting. Prior to this era, the book introductions to biblical commentaries were generally brief because they simply reflected the traditions handed down from the Church fathers. Therefore, source criticism has made positive contributions to biblical scholarship despite its widespread use by liberal theologians who argued against the divine inspiration of the Holy Scriptures. Its positive effects are seen as conservative scholars are able to use these various aspects of a book’s historical setting to defend the integrity of the Scriptures. The discussion of the historical setting of the epistle of 2 Peter supports the early Church tradition that the apostle Peter wrote his second epistle to the Jews of the Diaspora of northern Asia Minor shortly after his first epistle around A.D. 64-68 because these Jewish converts were experiencing trials and hardships as they endeavoured to live a Christian lifestyle in the midst of a society that was ignorant and even hostile to their faith. In his second epistle he expresses his desire to stir them up in their faith in order to persevere prior to his departure. As evidence to support this claim, this section on the historical setting addresses the issues of (I) The Cultural and Historical Background, (II) The Authorship and Canonicity, (III) The Date and Place of Writing, and (IV) The Recipients. 12 William F. Warren, Jr., “Interpreting New Testament Narrative: The Gospels and Acts,” in Biblical Hermeneutics: A Comprehensive Introduction to Interpreting Scripture, second edition, eds. Bruce Corley, Steve W. Lemke, and Grant Lovejoy (Nashville, TN: Broadman & Holman Publishers, 2002), 323. 14 I. The Cultural and Historical Background “It is difficult to read any text without making some assumptions about the situation for which it was written, when and where the author lived, and how to relate references in the text to the ‘real world.’ But just as a color sample placed against one background can appear as if it changes color when placed against a different background, the assumptions readers bring to what they read can make a big difference in how they understand the meaning of the text. Thus, it is important to continually check our assumptions about the historical background of the biblical books.”13 (Karen Jobes) Donald Guthrie and others tells us that because the Catholic Epistles lack a specific address and tend to be impersonal, it is more difficult to reconstruct their historical background.14 Yet, there is some information that can be gathered regarding each of the situations for these authors of the New Testament. The early Church of the first century did not have a legal basis for existing within the boundaries of the Roman Empire. The apostle Paul made his appeal unto Caesar and his defense before the highest court in Rome in order give Christianity legal recognition, but without success. B. F. Westcott gives us a quote of the Roman law of this period of early Church history: the Law of the Twelve Tablets, the heart of the constitution of the Roman Republic, said, “No one shall have gods for himself alone at his own pleasure, and men shall not worship in private new of foreign gods unless they are adopted by the state.” (Cicero, de Legibus)15 William Ramsey says regarding this period in history, “At that time, treason was interpreted in a wide sense and was very severely punished. Anything that could be construed as disrespect to the emperor was treason, and to speak of another Emperor or King was an unpardonable crime.”16 Although the pagan temples and their gods continued to be worshipped throughout the cities of the Empire, it was a criminal offence not to worship the State and its leader, the Roman emperor. There appeared to be a delicate balance between Rome’s tolerance for local religions and a denial of the emperor as a god. This explains why Judaism was a legal religion while a heavy deployment of Roman soldiers was posted throughout troubled 13 Karen H. Jobes, 1, 2, & 3 John, in The Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2012), 23, Logos. 14 Donald Guthrie, New Testament Introduction (Downers Grove, Illinois: Intervarsity Press), 1990, 722. 15 Brooke Foss Westcott, The Epistles of St John: The Greek Text with Notes and Essays (Cambridge: Macmillan and Co., 1886), 258. Westcott cites from Cicero, de Legibus, book 2. See Francis Barham, trans., The Political Works of Marcus Tullius Cicero: Comprising the Treatise on the Commonwealth; and His Treatise on the Laws, vol. 2 (London: Edmund Spettique, 1842), 96. 16 William M. Ramsay, Pictures of the Apostolic Church: Its Life and Thought (Philadelphia: The Sunday School Times Company, 1910), 217. 15 areas, such as Palestine. Eventually, the Jewish revolt of A.D. 66 led to the destruction of Jerusalem under Titus in A.D. 70. In other words, the Romans could not change the multi-ethnic superstitions and religions of the diversity of its people, but they could implement measures to control those particular groups that offered the most resistance against Roman rule. It was just such Imperial measures that arose against the early Church during the time of Nero (c A.D. 64). Tertullian tells us of Nero’s decree condemning Christianity during his reign as Emperor.17 It is in the midst of this uncertainty and intimidation that the early Church grew and prospered, and it was in this environment that Peter exhorted the churches of Asia Minor to maintain their faith in their blessed hope of an eternal inheritance in the midst of temporal persecutions. Peter appears to have written his first epistle to the churches of Asia Minor during a time of persecution while he himself was in Rome, which began during the time of Nero, the Roman Emperor. The Roman historian Tacitus tells us about the great fire in Rome, said to be caused by Nero himself on July 19, A.D. 64. As a result, this depraved Emperor laid the blame upon the Christians out of spite and began a persecution that eventually influenced the way Christians were to be treated throughout the Empire for the next few centuries, until the time of Emperor Constantine. Thus, Tacitus (A.D. 56-117) referred to Christianity as “a pernicious superstition”;18 and Suetonius (A.D. 70130) described the Christian faith of this time as “a new and mischievous superstition.”19 The Jews in Rome told Paul that the “sect” of Christianity was “every where spoken against” (Acts 28:22). Clement of Rome (fl. A.D. 96) tells us about the terrible persecutions against the Church during the mid to late first century (1 Clement 5-6) (ANF 1). We also know that persecutions against believers were widespread from the statement by Peter, “knowing that the same afflictions are accomplished in your brethren that are in the world,” (1 Pet 5:9). Thus, it is generally believed by scholars that the numerous passages in 1 Peter mentioning 17 Tertullian writes, “This name of ours took its rise in the reign of Augustus; under Tiberius it was taught with all clearness and publicity; under Nero it was ruthlessly condemned.” (Ad Nationes 1.7) (ANF 7) 18 Tacitus writes, “But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race.” (Annals, 15.44) See Clifford H. Moore, and John Jackson, trans., Tacitus: The Histories and The Annals, vol. 4, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1937), 283. 19 Suetonius writes, “Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition.” (Life of Nero, 16.2) See J. C. Rolfe, trans., Suetonius, vol. 2, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1959), 111. 16 persecutions may well be referring to this period in early Church history when Christians were viewed as a problem in society rather than a blessing (see 1 Pet 1:6; 2:12, 15; 3:16-17; 4:1, 12-16; 5:8-11). Beside the government turning against these local congregations, we can imagine the response from the Greek citizens to a group of believers who no longer participated in their pagan rituals. They would have been blamed for natural disasters and other hardships encountered by these pagans; and Christians would have had little legal recourse to these hostile encounters, since the government had also rejected them. In addition, the Jewish converts to the faith found themselves excommunicated from their own synagogues and even their own families. Such a hostile environment would have caused Christians to see themselves as pilgrims and strangers upon this earth with no safe dwelling place. Thus, Peter felt compelled as a leader over the Church to exhort these pilgrims on earth to persevere despite their persecutions in light of their blessed hope in Heaven. Little did the apostle Peter know in the coming years after he wrote his two epistles to the churches of Asia Minor that these early Christians would face an astonishing series of persecutions as Rome attempted to eradicate Christianity from its Empire. The Neronic (A.D. 64), Domitianic (AD 90-100), and Trajanic (AD 111) persecutions against the Church are a few of at least ten documented efforts by the emperors in secular history to destroy Christians. During these years of persecution, the Church continued to grow. For example, church growth is reflected in a letter by Pliny the Young (A.D. 61-122) as governor of Bithynia addressed to the Emperor Trajan discussing the punishment of Christians. In this epistle, Pliny notes that there were a great number of Christians in the cities and towns, so much so that the temples and deserted and pagan sacrifices discontinued.20 Thus, Peter left the early Church with the divine principles in his first epistle on how to overcome persecutions by setting one’s hope on our blessed eternal inheritance reserved in Heaven for those who believe. However, persecutions from without the Church were not the only challenge facing these early believers. False teachers and prophets endeavoured to infiltrate local congregation to peddle their twisted versions of the Gospel. In his second epistle, the apostle Peter felt compelled to warn his congregations about such false prophets (2 Pet 2:1-3, 12-22) as well as scoffers (2 Pet 3:3-6), exhorting them to patiently look for their blessed hope of the Coming of Jesus Christ. He reminds them of the integrity of the Gospel of Jesus Christ (2 Pet 1:16-18), and of the divinely inspired Word of God (2 Pet 1:19-21; 3:1-2) so that they are not led away 20 Pliny the Younger writes, “For this contagious superstition is not confined to the cities only, but has spread through the villages and rural districts.” (Letters 10.96) See William Melmoth, trans., Pliny: Letters, vol. 1, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1915), 405. 17 in error (2 Pet 3:17). He reminded them of the Pauline epistles which carried a similar message of faith and patience in the Gospel of Jesus Christ. II. The Authorship and Canonicity “Addressing the question of authorship of a biblical book is important for two reasons: (1) it helps us to gain as clear an idea as possible of the background of the writer and of the audience to which the book was written; and (2) it helps us to establish a basis for the book’s authority as Scripture.”21 (Buist Fanning) In discussing the evidence for the authorship of the books of the New Testament, one must also deal with the issue of canonicity since apostolic authority was one of the primary conditions for a book to be accepted into the biblical canon of the early Church. This section evaluates three phases in the development of the canonicity of the twenty-seven books of the New Testament: apostolic authority, Church orthodoxy, and catholicity. The first phase of canonization is called apostolic authority and is characterized by the use of the New Testament writings of the apostles by the earliest Church fathers in the defense of the Christian faith (1st and 2nd centuries). The second phase of canonization is called Church orthodoxy and is characterized by the recognition of the apostolic writings into their distinctive groups (Gospels, Pauline Epistles, Catholic Epistles), as well as their use among the churches as the rules of the Christian faith (late 2nd century through 3rd century). The third phase of canonization is characterized by the distribution and general acceptance of the books of the New Testament by the catholic Church at large, seen most distinctly in the lists of canonical books made during the early Church councils (4th century). A. Apostolic Authority. Scholars generally agree that the New Testament canon went through several phases of development in early Church history prior to its solidification in the fourth century. F. B. Westcott says the earliest phase is considered the apostolic age in which “the writings of the Apostles were regarded from the first as invested with singular authority, as the true expression, if not the original source, of Christian doctrine and Christian practice.” He says the “elements of the Catholic faith” were established during this period in Church history.22 At this time, the early Christian Greek apologists defended the catholic 21 Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 24, Logos. 22 The Muratorian Canon (c. A.D. 200) alludes to the criteria of apostolic authority for the New Testament writings, saying, “The Pastor, moreover, did Hermas write very recently in our times in the city of Rome, while his brother bishop Pius sat in the chair of the Church of Rome. And therefore it also ought to be read; but it cannot be made public in the Church to the people, nor placed among the prophets, as their number is complete, nor among the apostles to the end of time.” (Fragments of Caius 3.3) (ANF 5) See Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 21. Corey Keating says, “In the first two centuries, ‘apostolic 18 faith during the rise of the heresies of the second century using the writings that carried the weight of apostolic authority. The Church established its rules of conduct upon the books that were either written by the apostles themselves, such as Matthew, John, Peter, and Paul, or directly sanctioned by them, such as Mark and Luke, the assistances of Peter and Paul respectively, as well as the epistles of James and Jude, the brothers of the Lord Jesus Christ, who were endorsed by the apostles because of their key leadership roles in the early Church. Thus, apostolic authority was the primary element in selecting the canonical books of the New Testament. Five of the General Epistles (James, 2 Peter, 2, 3 John, and Jude) were slow in being received into the New Testament canon by the early Church for several reasons.23 (1) Slow Circulation. One of the reasons for their delayed acceptance was slow circulation. James MacKnight says this slow circulation does not mean that they were viewed as forgeries by the early Church fathers; rather, it shows that slow circulation of these epistles had not allowed them to be as quickly judged and proven authentic.24 The New Testament Church was extremely careful before accepting any book as canonical and did in fact identify certain writings as forgeries. (2) Brevity. Another reason the epistles of James, 2 Peter, 2 John, 3 John, and Jude were not quickly recognized by the early Church was the brevity of these letters. This brevity gave them less attention during public readings, since they were not immediately recognized as circulatory letters. This circumstance accounts for both their slow circulation and for them being omitted from some of the earliest translations of the Christian Scriptures and canons. Because of their slower circulation and brevity, they were much less referred to by the earliest Church fathers, making it more difficult to establish their genuineness. F. B. Westcott responds to this fact by saying, “As a general rule, quotations have a value positively, but not negatively: they may shew that a writing was received as authoritative, but it cannot fairly be argued from this fact alone that another which is not quoted was unknown or rejected as apocryphal.”25 Despite their slow circulation and brevity, the Church’s acceptance of apostolic authorship of these five epistles won them favor by the time the canon was officially closed in the fourth century. authority’ was the important factor in deciding to keep or reject a particular writing.” See Corey Keating, “The Criteria Used for Developing the New Testament Canon in the First Four Centuries of the Christian Church,” Research Paper, Fuller Theological Seminary, 2000 [on-line]; accessed 15 April 2012; available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20 Development%20of%20the%20NT%20Canon%20in%20First%20Four%20Centuries.pdf; Internet, 2. 23 Eusebius says, “Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name.” (Ecclesiastical History 3.25.3) 24 James MacKnight, A New Literal Translation from the Original Greek, of All the Apostolic Epistles, vol. iv (Edinburgh: John Ritchie, 1809), 5-6. 25 B. F. Westcott, A General Survey of the History of the Canon of the New Testament (London: Macmillian and Company, Ltd.,1896), 11. 19 Although the first epistle of Peter received quick recognition as inspired Scripture, his second epistle was not so easily canonized into the sacred Scriptures. The other brief letters of 2 John, 3 John, and Jude were not quickly recognized either, but none have been more disputed than 2 Peter. One fact that caused this uncertainty is the brevity of these letters. This brevity gave them less attention during public readings, since they were not immediately recognized as circulatory letters, which accounts for their slow circulation and omission from some of the earliest translations of the Christian Scriptures and canons. Because of their slower circulation, they were seldom cited by the earliest Church fathers, making it more difficult to establish their genuineness. However, apostolic authorship won their favor by the time the canon was officially closed by the middle of the fourth century. Nathaniel Williams makes the simple conclusion that either the epistle of 2 Peter was written by the apostle Peter, or it was forged.26 One must then conclude that if it were a forged document, then it would not have been included in the canon of the New Testament books by the early Church, which considered apostolic authority of a book as the guideline for canonicity. The following discussion highlights both the internal and external evidence for the authorship and canonicity of the epistle of 2 Peter. 1. Internal Evidence. Internal evidence supports Petrine authorship of 2 Peter. a) The Author Reveals His Identity. The author’s identity is clearly identified within the epistle of 1 Peter. (1) His Name is Peter. The opening salutation of the Epistle declares Petrine authorship by stating his name as Peter, describing himself as one of the twelve apostles of the Lord Jesus Christ (2 Pet 1:1). No other individual of the early Church gave himself such titles outside of these chosen Twelve. (2) His Indirect Identity. The epistle of 2 Peter is full of first-person statements that indirectly identify the author as Simon Peter, the apostle of Jesus Christ. (a) The Author Declares that He was With Jesus on the Mount of Transfiguration. In 2 Peter 1:16-18 the author states that he was with Jesus on the Mount of Transfiguration. This limits us to the possibilities of Peter, James and John. We know that James 26 Nathaniel Marshman Williams, Commentary on the Epistles of Peter, in An American Commentary on the New Testament, ed. Alvah Hovey (Philadelphia, PA: American Baptist Publication Society, 1888), 75. 20 was an early martyr (Acts 12:2) and John’s writings have a distinct Johannine character much different that 2 Peter. (b) The Author Makes a Second Declaration that He was One of the Lord’s Apostles. In 2 Peter 3:2 the author states for a second time that he was one of the Lord’s Twelve Apostles, saying, “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour.” (c) The Author Declares to Have Written a Previous Epistle. In 2 Peter 3:1 the author declares to have written a previous epistle, which early Church tradition says to be 1 Peter. This statement reveals that the author was writing to his recipients with apostolic authority. (d) The Author Calls Paul His “Beloved Brother”. In 2 Peter 3:15-16 the author calls Paul his brother and mentions the Pauline epistles that were written to his same recipients. This implies that the author was a contemporary of Paul and of equal authority in his office and ministry to the Church. (e) The Author May be Referring to Jesus’ Prediction of Peter’s Death Recorded in John 21:18-19. Peter’s reference to his impending death in 2 Peter 1:14 may be a reference to Jesus’ prediction of Peter’s death recorded in John 21:18-19. However, it can be argued that this comment is referring to a more recent revelation. (f) The Epistle of 2 Peter Carries an Apostolic Tone. Many scholars note that the overall tone of 2 Peter reflects apostolic characteristics, being superior in quality to the writings of the Church fathers. The reference to a previous epistle, the earnest appeals to holiness, its warnings against apostasy, and its references to Jesus’ Second Coming all reflect the tone of apostolic authority, which eventually gave it a place in the New Testament canon. These same apostolic characteristics are found in Peter’s first epistle. b) Its Style and Structure is Petrine. The style and structure of the epistle of 2 Peter is Petrine. For example, the phrase “grace to you and peace be multiplied” can be found in the salutations of both 1 and 2 Peter. However, the vocabulary has distinctly expanded in his second epistle. Perhaps Peter used an amanuensis to write this epistle. 21 2. Patristic Support of Authorship. The early Church fathers were not in universal agreement regarding 2 Peter’s authorship and canonicity. Therefore, external evidence for Petrine authorship carries less weight than the internal evidence, yet it falls in favor of Petrine authorship. A number of the early Church fathers make direct statements regarding Peter’s authorship of his second epistle, acknowledging that its authorship and canonicity was in question. a) Clement of Alexandria (A.D. 150-215). Eusebius tells us that Clement of Alexandria (A.D. 180) gave abridged accounts of all the canonical Scriptures, and did not omit the disputed books, which included all Catholic Epistles. Thus, we can assume that Clement of Alexandria was familiar with 2 Peter. “To sum up briefly, he has given in the Hypotyposes abridged accounts of all canonical Scripture, not omitting the disputed books, I refer to Jude and the other Catholic epistles, and Barnabas and the socalled Apocalypse of Peter.” (Ecclesiastical History 6.14.1) (NPNF 2.1) Nathanial Lardner quotes Cassiodorus (A.D. 485-580), who tells us that Clement did not comment on the epistle of 2 Peter, although he commented on four of the seven Catholic Epistles. “Clement, presbyter of Alexandria, author of the Stromata, explained the canonical epistles: that is, the first epistle of St. Peter, the first and second of St. John, and the epistle of James; it is probable it should be Jude: and mentions no other. These likewise, Cassiodorus says, he ordered to be translated into Latin. And that he had no comment of Clement upon the other catholic epistles, is evident from what he there proceeds to say: That St. Augustine had explained the epistle of James; but that he was still solicitous for a comment upon the rest of the canonical epistles.” (de Institutione Divinarum Litterarum 8) (PL 70.1120A-B)27 Photius (A.D. 810-895) also mentions the fact the Clement of Alexandria gave brief accounts of the canonical Scriptures, in which he mentions the Catholic Epistles (Bibliotheca 109) (PG 103.381-384). Although Clement of Alexandria does not mention or quote from the epistle of 2 Peter, Charles Bigg believers he does make a weak allusion to 2 Peter 2:2 when using the phrase “the way of truth,” a phrase which is unique to the New Testament. 27 The Works of Nathaniel Lardner, vol. 2 (London: Joseph Ogle Robinson, 1835), 243-2442. 22 “Raise your eyes from earth to the skies, look up to heaven, admire the sight, cease watching with outstretched head the heel of the righteous, and hindering the way of truth.” (Exhortation to the Heathen [Protrepticus] 10) (ANF 2) See 2 Peter 2:2, “And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.” Charles Bigg lists a number of other possible allusions to 2 Peter in the writings of Clement of Alexandria.28 b) Origen (A.D. 185-254) (Alexandria, Egypt). As quoted by Eusebius, Origen tells us that Peter wrote the first epistle, but the authorship of the second epistle was doubtful. “And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail left only one epistle of acknowledged genuineness. Suppose we allow that he left a second; for this is doubtful.” (Commentary on John 5.3) (ANF 10) “And Peter, on whom the Church of Christ is built, ‘against which the gates of hell shall not prevail,’ has left one acknowledged epistle; perhaps also a second, but this is doubtful.” (Ecclesiastical History 6.25.8) (NPNF 2.1) Origen writes, “and Peter in his epistle says . . .” then quotes 2 Peter 1:2 in his Commentary on the Epistle of Romans 8.7 (PG 14.1179A). See 2 Peter 1:2, “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord.” Origen mentions his two epistles in his Commentary on Joshua, saying, “Peter speaks aloud through the two trumpets of the prophet.”29 (Homilies in Joshua 7.1) (PG 12.858B) Nathaniel Lardner and P. J. Gloag tell us that Origen clearly ascribes this Second Epistle to Peter in several passages found in the Latin translation of his works by Rufinus (c. A.D. 345-410). Guthrie says Origen cites this Epistle at least six times in the writings of Rufinus, and “shows little hesitation in regarding it as canonical.” However, all quotes appear in the 28 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 202. 29 P. J. Gloag, 2 Peter, in The Biblical Illustrator, ed. Joseph S. Exell (New York; Chicago; Toronto: Fleming H. Revell Company, 1905), v. 23 writings of Rufinus, who was known to have made additions to Origen’s works, thus diminishing their reliability.30 “And Peter says, ‘Ye are made partakes of the divine nature.’”31 (Homilies in Leviticus 4.5) (PG 12.437B) See 2 Peter 1:4, “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” “And as the Scripture says in a certain place, ‘the dumb ass with man’s voice forbids the madness of the prophet’.”32 (Homilies in Numbers 13.8) (PG 12.676A) See 2 Peter 2:16, “But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.” c) Firmillian (d. A.D. 268) (Caesarea in Palestine). Firmillian, bishop of Caesarea refers to Peter’s epistles in his only extant writing, which is called an epistle to Cyprian. He must be referring to 2 Peter because it clearly addresses false teachers. Charles Biggs notes that this letter implies Cyprian of Carthage must have been familiar with the epistles of Peter and Paul.33 “Abusing also the blessed apostles, Peter and Paul, as if they had delivered this doctrine; though they in their epistles, have anathematized heretics, and admonished us to avoid them.” (Cyprian, Epistles 75) (ANF 5) d) Eusebius (A.D. 260-340) (Bishop of Caesarea in Palestine). The writings of Eusebius, the ancient Church historian, reveal to us that the earliest Church fathers fully agreed without dispute to Peter as the author of this first epistle, but rejected his second epistle into the New Testament canon. “One epistle of Peter, that called the first, is acknowledged as genuine. And this the ancient elders used freely in their own writings as an undisputed work. But we have learned that his extant second Epistle does not belong to the canon; yet, as it has appeared 30 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 806. 31 The Works of Nathaniel Lardner, vol. 2 (London: Joseph Ogle Robinson, 1829), 508-510. 32 The Works of Nathaniel Lardner, vol. 2 (London: Joseph Ogle Robinson, 1829), 508-510. 33 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 203. 24 profitable to many, it has been used with the other Scriptures. The socalled Acts of Peter, however, and the Gospel which bears his name, and the Preaching and the Apocalypse, as they are called, we know have not been universally accepted, because no ecclesiastical writer, ancient or modern, has made use of testimonies drawn from them.” (Ecclesiastical History 3.3.1-2) (NPNF 2.1) Eusebius goes on to state that even Peter's authorship was doubted by the early Church fathers. “Such are the writings that bear the name of Peter, only one of which I know to be genuine and acknowledged by the ancient elders.” (Ecclesiastical History 3.3.4) (NPNF 2.1) Eusebius tells us that the early Church fathers listed the book of 2 Peter as one of the disputed writings of the New Testament. “Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name.” (Ecclesiastical History 3.25.3) (NPNF 2.1) “And Peter, on whom the Church of Christ is built, ‘against which the gates of hell shall not prevail,’ has left one acknowledged epistle; perhaps also a second, but this is doubtful.” (Ecclesiastical History 6.25.8) (NPNF 2.1) In citing The Epistle to the Churches of Lyon and Vienna, Eusebius reflects 2 Peter 1:8 by using the Greek words ἀργός (barren) and ἄκαρπος (unfruitful) in the same verse. “But the intervening time was not wasted nor fruitless to them.” (Ecclesiastical History 5.1.45) (NPNF 2.1) See 2 Peter 1:8, “For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” Prior to the fourth century a number of the General Epistles were in dispute by the Church. However, during the fourth century the twenty-seven books of the New Testament canon were confirmed and accepted by the universal Church, except the Syrians. Adam Clarke says this acceptance is seen in the later 25 writings of Athanasius, Cyril of Jerusalem, the council of Laodicea, Epiphanius,34 Jerome, Rufinus, Augustine, and others.35 e) Athanasius (A.D. 296-373) (Alexandria, Egypt). Athanasius, the bishop of Alexandria, in listing the canonical books of the New Testament, listed both Petrine epistles, thus supporting Petrine authorship and canonicity of 1 and 2 Peter. “Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John” (Letters 39.5) (NPNF 2.4) f) Gregory of Nazianzen (A.D. 329-389) (Cappadocia in Central Turkey). Gregory Nazianzen, the Church theologian, supported Petrine authorship of both of his epistles. After listing the books of the Old Testament canon, He says: “And already for me, I have received all those of the New Testament. First, to the Hebrews Matthew the saint composed what was according to him the Gospel; second, in Italy Mark the divine; third, in Achaia Luke the all-wise; and John, thundering the heavenlies, indeed preached to all common men; after whom the miracles and deeds of the wise apostles, and Paul the divine herald fourteen epistles; and catholic seven, of which one is of James the brother of God, and two are of Peter the head, and of John again the evangelist, three, and seventh is Jude the Zealot. All are united and accepted; and 34 Epiphanius writes, “. . . and in the four holy Gospels, and in the fourteen epistles of the holy apostle Paul, and in the ones before these, and with the ones in the times of the acts of the apostles, in the catholic epistles of James, and Peter, and John, and Jude, and in the revelation of John . . .” (The Panarion of Ephiphanius of Salamis, Heresy 76: Against Anomoeans - Aetius 5) See S. Epiphanii Episcopi Constantiensis Panaria Eorumque Anacephalaeosis, tomi posterioris, pars prior, ed. Franciscus Oehler, in Corporis Haereseogolici, tomus secundus (Berolini:Apud A. Asher et Socios, 1861), 240; PG 42.559-562. 35 Adam Clarke, The New Testament of our Lord and Saviour Jesus Christ, vol. 2 (New York: G. Lane & C. B. Tippett, 1846), 835. 26 if one of them is found outside, it is not placed among the genuine ones.” (PG 38.845) (author’s translation)36 He makes a similar statement again: “Indeed Matthew wrote to the Hebrews (the) miracles of Christ, and Mark to Italy, Luke to Achaia, and above all, John, a great preacher who walked in heaven, then the Acts of the wise apostles, and fourteen epistles of Paul, and seven catholic epistles, being of James, one, and two of Peter, and three of John again, and Jude is seven. You have all. And if there is some (other than) these seven, not (are they) among the genuine ones.” (Carminum 1) (PG 37.474) (author’s translation) Referring to this quote, B. F. Westcott says, “After enumerating the four Gospels, the Acts, fourteen Epistles of St Paul, and seven Catholic Epistles, Gregory adds: ‘In these you have all the inspired books; if there be any book besides these, it is not among the genuine [Scriptures];’ and thus he excludes the Apocalypse with the Eastern Church, and admits all the Catholic Epistles with the Western.”37 g) Amphilochius of Iconium (A.D. 340-395) (Iconium in Asia Minor). B. F. Westcott cites from a list of accepted books to the New Testament, which he credits to Amphilochius, bishop of Iconium and a cousin of Gregory Nazianzus. Westcott says “Beginning with the mention of the four Gospels, of the Acts of the Apostles, and of fourteen Epistles of St Paul, it then continues: “‘but some maintain that the Epistle to the Hebrews, is spurious, not speaking well; for the grace [it shews] is genuine. To proceed: what remains? Of the Catholic Epistles some maintain that we ought to receive seven, and others three only, one of James, and one of Peter, and one of John. . . . The Apocalypse of John again some reckon among [the Scriptures]; but still the majority say that it is spurious. This will be the most truthful Canon of the inspired Scriptures.’” (PG 37.1597A-1598A)38 36 Cited by Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 582. 37 Brook Foss Westcott, A General Survey of the History of the Canon of the New Testament (Cambridge and London: Macmillian and Company, 1881), 445. 38 Brook Foss Westcott, A General Survey of the History of the Canon of the New Testament (Cambridge and London: Macmillian and Company, 1881), 445. 27 h) Jerome (A.D. 342-420) (Born in Strido, Italy). Jerome was born at Strido near Aquileia, studied at Rome, and traveled to Gaul before joining some friends in an ascetic lifestyle. He eventually traveled to Palestine where he learned the Hebrew language. He later returned to Rome and acted as secretary to Pope Damascus.39 Jerome tells us in his Lives of Illustrious Men (Catalogus Scriptorum Ecclesiasticorm) that Peter’s second epistle was still disputed during his time. “He (Peter) wrote two epistles which are called Catholic, the second of which, on account of its difference from the first in style, is considered by many not to be by him.” (Lives of Illustrious Men 1) (NPNF 2.3) However, in his Epistle to Paulinus, Jerome appears to accept all seven Catholic Epistles as genuine. His comments clearly imply that Peter wrote two epistles, along with James (1), John (3), and Jude (1). “The apostles James, Peter, John, and Jude, have published seven epistles at once spiritual and to the point, short and long, short that is in words but lengthy in substance so that there are few indeed who do not find themselves in the dark when they read them.” (Letter 53: Epistle to Paulinus 9) (NPNF 2.6) In his prologue to the Catholic Epistles, which was prefixed to editions of the Latin Vulgate, Jerome calls the seven Catholic Epistles “canonical,” saying, “. . . seven epistles which are called canonical . . . one James, Peter two, John three, and Jude one . . .” (Prologue to the Seven Canonical Epistles) (PL 29.821-825) (author’s translation), Charles Bigg tells us Jerome says that the doubts surrounding 2 Peter were founded upon the differences in style, and that he believed that the difference in style can be explained if Peter used two different writers for his epistles (Letter 120: Epistle to Hedibia, question 11) (PL 22.1002A).40 i) Augustine (A.D. 354-430) (Hippo, North Africa). Augustine lists the accepted New Testament canon in its complete form that we recognize today. 39 “Jerome, St.,” in The Oxford Dictionary of the Christian Church, revised, eds. F. L. Cross and E. A. Livingstone (Oxford: Oxford University Press, 1983), 731. 40 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 199. 28 “That of the New Testament, again, is contained within the following:—Four books of the Gospel, according to Matthew, according to Mark, according to Luke, according to John; fourteen epistles of the Apostle Paul—one to the Romans, two to the Corinthians, one to the Galatians, to the Ephesians, to the Philippians, two to the Thessalonians, one to the Colossians, two to Timothy, one to Titus, to Philemon, to the Hebrews: two of Peter; three of John; one of Jude; and one of James; one book of the Acts of the Apostles; and one of the Revelation of John.” (On Christian Doctrine 2.13) (NPNF 1.2) It is easy to see how canonicity is a testimony to apostolic authorship when we understand that the debates of the early Church fathers to accept the general epistles of 2 Peter, 2 and 3 John, and Jude was simply a debate about their authorship. Apostolic authorship meant that the works were authentic, and thus, authoritative. It was the writing’s apostolic authority that granted its inclusion into the New Testament canon. Therefore, canonicity was based upon apostolic authority, and this apostolic authority was based upon the authenticity of the writing, and its authenticity was based upon the fact that it was a genuine work of one of the apostles or one who was serving directly under that apostolic authority. B. Church Orthodoxy to Support Petrine Authorship. The second phase in the development of the New Testament canon placed emphasis upon Church orthodoxy, or the rule of faith for the catholic Church. F. B. Westcott says, “To make use of a book as authoritative, to assume that it is apostolic, to quote it as inspired, without preface or comment, is not to hazard a new or independent opinion, but to follow an unquestioned judgment.”41 The early Church fathers cited these apostolic writings as divinely inspired by God, equal in authority to the Old Testament Scriptures. They understood that these particular books embodied the doctrines that helped them express the Church’s Creed, or generally accepted rule of faith. As F. B. Westcott notes, with a single voice the Church fathers of this period rose up from the western to the eastern borders of Christendom and became heralds of the same, unified Truth.42 This phase is best represented in the writings of the early Church fathers by the collection of the apostolic writings into the distinctive groups of the Gospels, the Pauline epistles, and the Catholic epistles, and their distribution among the churches as the rules of the Christian faith (late 2nd century through 3rd century). These collected works of the apostles were cited by the church fathers as they expounded upon the Christian faith and established Church orthodoxy. We will look at three aspects of the development of Church 41 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 12. 42 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 331. 29 Orthodoxy: (1) the Patristic Support of Authenticity, Authority, and Orthodoxy, (2) Manuscript Evidence, and (3) Early Translations of the New Testament. 1. Patristic Support of Authenticity, Authority, and Orthodoxy. In addition to direct statements by the early Church fathers regarding Peter’s authorship of his second epistle, patristic support for the authenticity of 2 Peter can be found in the form of direct quotes, strong allusions and weak allusions. Direct quotes are word for word citations from this book, strong allusions are apparent paraphrases, and weak allusions are words or phrases that appear to come from this book. Although the earliest direct reference to 2 Peter is not found until the time of Origen, which is well into the third century of the early Church, Edwin Blum says there may be first century reflections of 2 Peter within the epistle of 1 Clement, the Epistle of Barnabas, and the non-canonical Petrine writings;43 but others believe these references are too vague to substantiate. It is not quoted or alluded to in the writings of Cyprian or Tertullian. With these few quotes and allusions, it can be noted that 2 Peter has fewer witnesses than in the other New Testament books. Thus, the epistle of 2 Peter was used by the Church fathers to establish Church orthodoxy. Here are a few of the earliest quotes, paraphrases, or allusions by the Church fathers from the epistle of 2 Peter:44 a) Clement of Rome (A.D. 100-165) (Resided in Rome). Clement of Rome makes several allusions to 2 Peter. “Noah preached repentance, and as many as listened to him were saved.” (1 Clement 7) (ANF 1) See 2 Peter 2:5, “And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;” “On account of his hospitality and godliness, Lot was saved out of Sodorm when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture.” (1 Clement 11) (ANF 1) See 2 Peter 2:643 Edwin A. Blum, 2 Peter, in The Expositor’s Bible Commentary, vol. 12, eds. Frank E. Gaebelien, J. D. Douglas, and Dick Polcyn (Grand Rapids, MI: Zondervan Pub. House, 1976-1992), in Zondervan Reference Software, v. 2.8 [CD-ROM] (Grand Rapids, MI: The Zondervan Corp., 19892001), “Introduction.” 44 There are many other citations available from the early Church fathers that I have not used to support the traditional views of authorship of the books of the New Testament. Two of the largest collections of these citations have been compiled by Nathaniel Lardner (1684-1768) in The Works of Nathaniel Lardner, 10 vols. (London: Joseph Ogle Robinson, 1829, 1838), and by Jacques Paul Migne (1800-1875) in the footnotes of Patrologia Latina, 221 vols. (Parisiis: Excudebat Migne, 1844-55) and Patrologia Graecae, 161 vols. (Parisiis: Excudebat Migne, 1857-66). 30 9, “And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:” “Far from us be that which is written, “Wretched are they who are of a double mind, and of a doubting heart; who say, These things we have heard even in the times of our fathers; but, behold, we have grown old, and none of them has happened unto us.” (1 Clement 23) (ANF 1) See 2 Peter 3:3-4, “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” b) The Epistle of Barnabas (A.D. 70-100). The Epistle of Barnabas alludes to the epistle of 2 Peter. “And He Himself testifieth, saying, ‘Behold, to-day will be as a thousand years.’” (The Epistle of Barnabas 15) (ANF 1) See 2 Peter 3:8, “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” c) Ignatius (A. D. 35-107). Charles Bigg believes the epistles of Ignatius makes several weak allusions that seem to “echo” the epistle of 2 Peter.45 “. . . Paul . . . who in all his Epistles makes mention of you in Christ Jesus.” (The Epistle of Ignatius to the Ephesians, shorter version 12) (ANF 1) See 2 Peter 3:15-16, “And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” “in whom may we be found without spot.” (The Epistle of Ignatius to the Trallians, longer version 13) (ANF 1) See 2 Peter 3:14, 45 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 209. 31 “Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” “on which also our life has sprung up again by Him and by His death” (The Epistle of Ignatius to the Magnesians, shorter version 9) (ANF 1) See 2 Peter 1:19, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:” d) Polycarp (A.D. 69-155) (Smyrna in Asia Minor). Polycarp, bishop of Smyrna, makes a possible allusion to 2 Peter 3:15. “For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul.” (The Epistle of Polycarp to the Philippians 3) See 2 Peter 3:15, “And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;” The letter to the church of Smyrna concerning the martyrdom of Polycarp makes a possible allusion to 2 Peter 1:11. “To Him who is able to bring us all by His grace and goodness into his everlasting kingdom, through His only-begotten Son Jesus Christ, to Him be glory, and honour, and power, and majesty, for ever. Amen.” (The Encyclical Epistle of the Church at Smyrnam Concerning the Martyrdom of the Holy Polycarp 22) (ANF 1) See 2 Peter 1:11, “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” e) Justin Martyr (A.D. 100-165) (A native of Palestine but resided in Rome). Justin Martyr makes a possible allusion to 2 Peter 2:18 when discussing false prophets. “. . . and foretold that in the interval between His [first and second] advent, as I previously said, priests and false prophets would arise in His name . . .” (Dialogue of Justin 51) He also writes, “And just as there were false prophets contemporaneous with your holy prophets, so are there now many false teachers amongst us . . .” (Dialogue of Justin 82) (ANF 1) See 2 Peter 2:1, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” 32 Justin Martyr appears to be taking a phrase from 2 Peter 3:8, although Peter may have taken it from Psalm 90:4. “We have perceived, moreover, that the expression, ‘The day of the Lord is as a thousand years,’ is connected with this subject.” (Dialogue of Justin 81) (ANF 1) See Psalm 90:4, “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” 2 Peter 3:8, “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” Justin Martyr makes a possible allusion to 2 Peter 3:9. “For the reason why God has delayed to do this, is His regard for the human race. For He foreknows that some are to be saved by repentance, some even that are perhaps not yet born.” (First Apology 28) (ANF 1) See 2 Peter 3:9, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance.” f) Irenaeus (A. D. c.130-200) (Lyons, France). Irenaeus makes two allusions to 2 Peter 3:8, using the phrase “one day is with the Lord as a thousand years.” Although Psalm 90:4 is the Old Testament reference for this quote, Donald Guthrie notes that Irenaeus follows Peter’s quote more accurately.46 “And there are some, again, who relegate the death of Adam to the thousandth year; for since ‘a day of the Lord is as a thousand years,’ he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin.” (Against Heresies 5.23.2) (ANF 1) “For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: ‘Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works.’ This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand 46 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 807. 33 year.” (Against Heresies 5.28.3) (ANF 1) See Psalm 90:4, “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” 2 Peter 3:8, “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” g) The Apocalypse of Peter (A.D. 120-140). Charles Bigg believes The Apocalypse of Peter makes several weak allusions to the epistle of 2 Peter.47 “. . . many of them will be false prophets, and will teach divers ways and doctrines of perdition: but these will become sons of perdition. And then God will come unto my faithful ones who hunger and thirst and are afflicted and purify their souls in this life; and he will judge the sons of lawlessness.” (The Apocalypse of Peter 1-3) (ANF 10) See 2 Peter 2:1, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.” 2 Peter 2:8, “(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.)” “And over against that place I saw another, squalid, and it was the place of punishment; and those who were punished there and the punishing angels had their raiment dark like the air of the place.” (The Apocalypse of Peter 21) (ANF 10) See 2 Peter 1:19, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:” “And there were certain there hanging by the tongue: and these were the blasphemers of the way of righteousness; and under them lay fire, burning and punishing them.” (The Apocalypse of Peter 22) (ANF 10) “And near those there were again women and men gnawing their own lips, and being punished and receiving a red-hot iron in their eyes: and these were they who blasphemed and slandered the way of righteousness.” (The Apocalypse of Peter 27) (ANF 10) See 2 Peter 2:2, “And many shall follow their pernicious ways; by reason of 47 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 207. 34 whom the way of truth shall be evil spoken of.” 2 Peter 2:21, “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” “And in a certain other place there were pebbles sharper than swords or any spit, red-hot, and women and men in tattered and filthy raiment rolled about on them in punishment: and these were the rich who trusted in their riches and had no pity for orphans and widows, and despised the commandment of God.” (The Apocalypse of Peter 29) (ANF 10) See 2 Peter 3:2, “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:” h) The Second Epistle of Clement (A. D. 130-170). Charles Bigg believes The Second Epistle of Clement makes a weak allusion to the epistle of 2 Peter 3:10.48 “Know ye that the day of judgment draweth nigh like a burning oven, and certain of the heavens and all the earth will melt, like lead melting in fire; and then will appear the hidden and manifest deeds of men.” (The Second Epistle of Clement 16) (ANF 1) See 2 Peter 3:10, “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” i) Titian (c. A.D. 160). Charles Bigg believes Titian used the Greek word σκήνωμα in the same way Peter used it in 2 Peter 1:13, and he uses the Greek word ναός the way Paul uses it in 1 Corinthians 3:16.49 “Such is the nature of man’s constitution; and, if it be like a temple [ναός], God is pleased to dwell in it by the spirit, His representative; but, if it be not such a habitation [σκήνωμα], man excels the wild beasts in articulate language only . . .” (Address of Tatian to the Greeks 15) (ANF 2) See 2 Peter 1:13, “Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in 48 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 209. 49 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 204. 35 remembrance;” 1 Corinthians 3:16, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” j) Aristides (2nd century). Aristides alludes to the epistle of 2 Peter. “Verily then, this is the way of the truth which leads those who travel therein to the everlasting kingdom promised through Christ in the life to come.” (The Apology of Aristides: Greek version 16) (ANF 10) See 2 Peter 1:11, “For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” 2 Peter 2:2, “And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.” k) Theophilus of Antioch (late 2nd century). Theophilus of Antioch alludes to 2 Peter. “But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous.” (Theophilus to Autolycus 2:9) (ANF 2) See 2 Peter 1:21, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” “The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world.” (Theophilus to Autolycus 2:13) (ANF 2) See 2 Peter 1:19, ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:” l) Hippolytus (A.D. 170-236) (Rome, Italy). Hippolytus, one of the most important theologians of the third century Roman Catholic church,50 probably alludes to 2 Peter 1:21; 2:3, 22 in his writings. “For they spake not of their own power (let there be no mistake as to that), neither did they declare what pleased themselves. But First of all they were endowed with wisdom by the Word, and then again were rightly instructed in the future by means of visions. And then, when thus themselves fully convinced, they spake those things which were revealed by God to them alone, and concealed from all others.” (Treatise on Christ and Antichrist 2) (ANF 5) See 2 Peter 1:21, “For 50 “Hippolytus, St.,” in The Oxford Dictionary of the Christian Church, revised, eds. F. L. Cross and E. A. Livingstone (Oxford: Oxford University Press, 1983), 652. 36 the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” “You shall escape the boiling flood of hell's eternal lake of fire and the eye ever fixed in menacing glare of fallen angels chained in Tartarus as punishment for their sins; and you shall escape the worm that ceaselessly coils for food around the body whose scum has bred it.” (Against Heresies 10.30) (ANF 5) See 2 Peter 2:4, “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;” “They, abashed and constrained by the truth, have confessed their errors for a short period, but after a little time wallow again in the same mire.” (Against Heresies 9.2) (ANF 5) See 2 Peter 2:22, “But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.” m) Methodius of Olympus (A.D. d. 311). Methodius alludes to 2 Peter 3:8. “‘Thou art God from everlasting, and world without end . . . for a thousand years in Thy sight are but as yesterday: seeing that is past as a watch in the night.’ For when a thousand years are reckoned as one day in the sight of God, and from the creation of the world to His rest is six days, so also to our time, six days are defined, as those say who are clever arithmeticians.” (Extracts from the Work on Things Created 9) (ANF 6) See 2 Peter 3:8, “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” n) Ephraem Syrus (c. A.D. 306-373) (Syria). Nathaniel Lardner cites Mill, who says Ephraem Syrus, the Syrian biblical exegete and ecclesiastical writer, makes quotations from the epistles of James, 2 Peter, Jude, and 2 John on numerous occasions.51 2. Manuscript Evidence. A number of early third and fourth century manuscripts, such as p23, containing the epistle of James, and p72 (the Bodmer papyrus), containing the epistles of 1 and 2 Peter, and Jude, reveal that the Catholic Epistles were being circulated as a collected corpus by the 51 The Works of Nathaniel Lardner, vol. 4 (London: Joseph Ogle Robinson, 1829), 311-312. 37 early Church.52 These ancient manuscripts containing the collective body of General Epistles testify to the fact that the Church at large circulated these writings as a part of its orthodox faith. 3. Early Translations of the New Testament. The earliest translations of books of the New Testament testify to their canonization. Perhaps as early as the second century, the New Testament was translated into Old Syriac and Old Latin. While the disputed epistles of Jude, 2 Peter, 2 John, and 3 John were found in the Old Latin text, they are absent in the Old Syriac.53 The Old Latin versions were later standardized into the Latin Vulgate by Jerome in the fourth century, which represent the canon as we know it today. The Syrian church has an unusual history regarding the development and acceptance of the New Testament Canon. While the Catholic epistles of James, 1 Peter, and 1 John are found in the old Syriac, the lesser Catholic Epistles of 2 Peter, 2 and 3 John, Jude, and the Apocalypse are omitted from its canon.54 This canon of twenty-two New Testament books is reflected in the “Doctrine of Addai” (A.D. 250-300) in which the clergy of Edessa are instructed to read from the Law, the Prophets, the Gospels and Acts, and the Pauline Epistles, but not from the General Epistles.55 Perhaps this comment was made because the Syriac versions only accepted three of the seven Catholic Epistles as canonical. The Old Syriac was soon formalized into the translation known as the Peshitta. The New Testament was translated in the Coptic languages of Egypt (Sahidic and Bhoairic) as early as the third century, representing the entire New Testament canon. The New Testament was soon translated into the languages of the Armenian (5th c), the Georgian (5th c), and the Ethiopic (6th c).56 The Catholic Epistles would not have been translated with the other New Testament writings unless it was considered a part of the orthodox beliefs of the Church at large. 52 The Bodmer Papyrus (p72) contains 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1–25. See Philip W. Comfort and David P. Barrett, eds., The Text of the Earliest New Testament Greek Manuscripts (Wheaton, Illinois: Tyndall House Publishers, 1999, 2001). 53 A. E. Brooke, A Critical and Exegetical Commentary on the Johannine Epistles, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (Edinburgh: T. & T. Clark, 1912), 220-223. 54 Bruce M. Metzger, “Important Early Translations of the Bible,” in Bibliotheca Sacra, vol. 150:597 (Jan 1993) (Dallas, TX: Dallas Theological Seminary): 44, Logos. 55 The Doctrine of Addai, the Apostle, trans. George Phillips (London: Trübner and Co. 1876), 44. 56 The Old Latin Bible manuscripts of the fifth century, Codex Bezae (Gospels, Acts, Catholic epistles), Codex Claromontanus (Pauline epistles), and Codex Floriacensis (Acts, Catholic epistles, Revelation) were used prior to Jerome’s Vulgate (beginning A. D. 382), and these Old Latin manuscripts testify to the canonization of the twenty-seven books of the New Testament at an early date. See Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, eds, The Greek New Testament, Third Edition (United Bible Societies, c1966, 1968, 1975), xxxi-xxxiv. 38 C. Catholicity. The third and final phase of New Testament canonicity placed emphasis upon the aspect of catholicity, or the general acceptance of the canonical books.57 F. B. Westcott says, “The extent of the Canon, like the order of the Sacraments, was settled by common usage, and thus the testimony of Christians becomes the testimony of the Church.”58 This phase is best represented in the period of Church councils of the fourth century as bishops met and agreed upon a list of canonical books generally accepted by the catholic Church. However, approved canons were listed by individual Church fathers as early as the second century. These books exhibited a dynamic impact upon the individual believers through their characteristic of divine inspiration, transforming them into Christian maturity, being used frequently by the Church at large. We will look at two testimonies of catholicity: (1) Early Church Canons and Versions, and (2) Early Church Councils. Early Church Canons and Versions. The epistle of 2 Peter is not listed in Marcion’s Instrumentum (A.D. 140) since he only listed the Pauline Epistles. It is not found in the Muratorian Canon (late 2nd c.); but this is a mutilated document and does not contain many of the last books of the New Testament. 2 Peter is found in the Apostolic canon (c. 300),59 and the Cheltenham canon (c. 365-390).60 Some of the early Church fathers provided canonical lists in their writings. Athanasius gives us a canonical list includes it (c. 367).61 Cyril of Jerusalem (A.D. 315-386) includes it in his list.62 Early Church Councils. The Church councils of the fourth century eventually named the General Epistles as authentic writings. This would not have been done unless the Church at large believed them to be canonical. 57 The church historian Eusebius (A.D. 260-340) notes that some of the General Epistles lacked widespread circulation among the churches, which played a role in their slower acceptance into the New Testament canon, saying, “These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.” (Ecclesiastical History 2.23.25) (NPNF 2.1) 58 Brooke Foss Westcott, A General History of the Canon of the New Testament (London: Macmillan and Co., 1875), 12. 59 See Constitutions of the Holy Apostles 8.47.85 (ANF 7) Glen Davis, “The Cheltenham Canon,” [on-line]; accessed 9 May 2010; available from http://www.ntcanon.org/Cheltenham_Canon.shtml; Internet; See Erwin Preuschen, Analecta: Kürzere texte zur Geschichte der Alten Kirche und des Kanons, zusammengestellt von Erwin Preuschen (Leipzig: Mohr, 1893), 138-40; See Bruce M. Metzger, The Canon of the New Testament: Its Origin, Development, and Significance (Oxford: University Press, 1987), 231-232. 60 61 Athansius, Festal Letters 39.5 (Easter, 367) (NPNF 2.4) 62 See Cyril of Jerusalem, Catechetical Lectures 4.36 (NPNF 2.7) 39 During the fourth century, the Roman emperor Constantine was converted to Christianity and ordered Eusebius to produce fifty copies of the Scriptures.63 The production and distribution of these Bibles, along with the Church synods that followed, served to confirm the twenty-seven books of the New Testament as canonical and authoritative. The early Church traditions of authorship and authenticity became firmly embedded within their canonicity. Therefore, citations of the New Testament Scriptures and later manuscript evidence after this period of Church history only serve to repeat traditions that had already become well-known and established among the churches of the fourth century. We must keep in mind that one of the criteria by the early Church father in accepting a book into the New Testament canon was apostolic authority and authority. Therefore, its acceptance into the New Testament by the fourth century serves as a testimony of Petrine authorship. The second epistle of Peter enjoyed the security of its canonical position until the time of the Reformation, at which time its authorship was again brought into question. Since the time of the Reformation, Erasmus64 and many other scholars began to deny Petrine authorship.65 Calvin was among those who struggled to embrace Petrine authorship while noting its apostolic style. He said that if it were not written by Peter, “it shews everywhere the power and the grace of an apostolic spirit.”66 Unfortunately, many modern scholars have embraced this tradition of questioning the authorship of 2 Peter despite its secure position in the New Testament canon. C. Arguments against Petrine Authorship. Edwin A. Blum gives several reasons proposed by scholars to question Petrine authorship of 2 Peter.67 Some of the reasons from ancient times are: 1. The Greek Style of 2 Peter is Hellenistic. Perhaps the leading argument against Petrine authorship is one of style. Some scholars say the style of 2 Peter is very different than that of 1 Peter. Some scholars suggest that the Greek in the epistle of 2 Peter is too Hellenistic for a fisherman like Peter to 63 Brooke Foss Westcott, A General Survey of the History of the Canon of the New Testament, fourth edition (London: Macmillan and Co., 1875), 422-426. 64 See Erasmus, Annotationes in Novum Testamentum in his 1516 edition of his Greek New Testament. 65 Joh. Ed. Huther, Critical and Exegetical Handbook to the General Epistles of James, Peter, John and Jude, trans. Paton J. Gloag, D. B. Groom, and Clarke H. Erwin, in Critical and Exegetical Handbook on the New Testament, ed. Heinrich August Wilhelm Meyer (New York: Funk & Wagnalls, Publishers, 1887), 357. 66 John Calvin, Commentaries on the Second Epistle of Peter, trans. John Owen, in Commentaries on the Catholic Epistles (Edinburgh: The Calvin Translation Society, 1855), 361. 67 Edwin A. Blum, 2 Peter, in The Expositor’s Bible Commentary, vol. 12, eds. Frank E. Gaebelien, J. D. Douglas, and Dick Polcyn (Grand Rapids, MI: Zondervan Pub. House, 1976-1992), in Zondervan Reference Software, v. 2.8 [CD-ROM] (Grand Rapids, MI: The Zondervan Corp., 19892001), “Introduction.” 40 have written. However, the argument for Peter’s use of an amanuensis, as stated above, easily explains the epistle’s Hellenistic Greek style. In addition, since Peter lived in a Greek world, he was possibly bi-lingual and familiar with the Greek language to a greater extent than he is credited. However, this can be explained by the possibility of Peter using more than one amanuensis. We know that Silvanus served as the amanuensis or secretary for Peter in writing his first Epistle (1 Pet 5:12). The fact that Peter may not have written his epistles weakens any argument against Petrine authorship using the issue of language and style. In fact, we find in Acts 15:22-23 that Judas and Silas were employed to write the letter to the Gentile churches. Silas’ close companionship with Paul further supports his knowledge of Greek language and culture. This would explain the high quality of Greek reflected in 1 Peter. We have further testimony from the early Church fathers of Peter’s use of interpreters, namely Mark68 and Glaucias,69 to support the fact that Peter did not necessarily write his own epistles but used one of his interpreters. In addition, arguments using style are difficult to support because of the change of subject matter and the possible complications of the writer’s personality. Therefore, the argument is often exaggerated, when, in fact, a single author is perfectly capable of different writing styles. 2. The Geography Contained in 2 Peter. The knowledge of 2 Peter among the early Church fathers appears to be limited geographically. This has added to the difficulty of tracing a long line of acceptance among the early Church fathers. If Peter wrote this Epistle, which did such questions exist among the early Church. But this can be explained by the epistle’s brevity, its references to government persecutions, and the trend of slower communication and circulation in ancient times. 3. Peter’s Name Used in Gnostic Literature. The apostle Peter’s name was used in several Gnostic writings, such as the Apocalypse of Peter (c.135), the Gospel of Peter (c. 150-75), the Acts of Peter (c. 180-200), the Teaching of Peter (c.200), the Letter of Peter to James (c.200), and the Preaching of Peter (c.80-140). However, the fact that the early Church fathers selected 2 Peter above these apocryphal writings testifies to its distinction when compared to these other writings. This is testified by the fact that these other Petrine writings have the feel of false doctrine, while 2 Peter maintains the quality of apostolic teaching and zeal. 68 Eusebius writes, “‘This also the presbyter said: Mark having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ.’” (Ecclesiastical History 3.39.15) 69 Clement of Alexandria writes, “. . . though he claims (as they boast) for his master, Glaucias, the interpreter of Peter.” (The Stromata 7.17) 41 4. Pauline Epistles. The apostle Peter’s reference to the Pauline Epistles suggests a later writing. The reference to Paul’s collection of epistles in 2 Peter 3:15 is argued to be a second-century statement, and not something said in the first century. However, Peter was not necessarily referring to Paul’s complete collective body of epistles, but rather, Peter was making a comment within the context of the presence and popularity of his epistles among the churches, even before they were officially collected into a body and circulated. 5. Comparison of 2 Peter and Jude. The similarities of 2 Peter and Jude suggest a dependence upon one over the other. Some scholars suggest 2 Peter has a literal dependence upon Jude, which would not have taken place with Petrine authorship. However, such a dependence is not conclusive, but rather an assumption. Such an assumption cannot lead to a conclusion of non-Petrine authorship. If Peter used Jude’s remarks it does not have to detract from Petrine authorship. Modern criticism has added other reasons to this list: 6. Emphasis upon the Parousia. The emphasis upon the Parousia in 2 Peter is argued to be a second-century theme. However, there is proof enough within the other New Testament writings to prove that this topic was also a part of the first century Church theology (see Matt 25:1-13, John 21:20-23, Acts 1:611, 2 Thess 2:1-4, Heb 9:28). 7. Tone of Catholicism. The epistle of 2 Peter carries an undertone of “early Catholicism,” with a stress on good works and orthodoxy, rather than a message of the first century. However, this theory is questionable since the first century Church could have easily seen the need to stress these aspects of their lives, as is testified in the epistle of James. It can also be argued that 2 Peter contains no hint of second century hierarchal bishoprics or Gnosticism. 8. Other Authors Proposed. Some scholars, such as Grotius,70 suggest the author to be Simeon, the second bishop of Jerusalem (See Eusebius, Ecclesiastical History 3.11.1-2; 4.5).71 However, Daniel Whitby argues that 70 Hugonis Grotii, Annotationes in Epistolam Quae Petri Altera Dicitur, in Annotationes in Novum Testamentum, vol. 8 (Groningae: W. Zuidema, 1830), 113-114. 71 Eusebius writes, “After the martyrdom of James and the conquest of Jerusalem which immediately followed, it is said that those of the apostles and disciples of the Lord that were still living came together from all directions with those that were related to the Lord according to the flesh (for the majority of them also were still alive) to take counsel as to who was worthy to succeed James. They all with one consent pronounced Symeon, the son of Clopas, of whom the Gospel also makes mention; to be worthy of the episcopal throne of that parish. He was a cousin, as they say, of the Saviour. For Hegesippus records that Clopas was a brother of Joseph.” (Ecclesiastical History 3.11.1-2; 4.5) 42 this bishop was neither an apostle nor did he carry the surname Peter, so it is unlikely to be this individual.72 Based upon internal and external evidence, 2 Peter was probably authored by the apostle Peter, but written by one of his disciples. III. The Date and Place of Writing “These two subjects [date and place of writing] cannot be discussed separately.”73 (Ernest Best) It is most likely that the General Epistles were written during the time when the early Church experienced its first large-scale persecutions at the hands of the Roman Emperors Nero (A.D. 54-68) and Domitian (A.D. 81-96). This season of persecutions occasioned the need to write and encourage these early believers to hold fast to their faith in Christ, even at the cost of their lives. Conservative scholars adhere to the Petrine authorship of this Second Epistle around A.D. 64-68, with Rome being the most favorable place of writing, since early Church tradition says he was there during the last years of his life. There are several internal witnesses that can be used to date this Epistle last in Peter’s life. A. The Date of Writing. There are several strong arguments that place the date of writing near the close of Peter’s life. 1. Epistle Written at End of Peter’s Life. We can conclude from 2 Peter 1:14 that this second Epistle was written towards the end of Peter’s life (traditionally around A.D. 64), perhaps within a year of his martyrdom. 2 Peter 1:14-15, “Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance.” We can reasonably assume from 2 Peter 3:1 that Peter wrote both of his epistles to the same audience, so that they were written within a relatively short period of time, which was towards the end of Peter’s live. It is generally believed to have been written within a year or so after the first epistle. 72 Daniel Whitby, The Second Epistle General of St. Peter with Annotations, in A Critical Commentary and Paraphrase on the Old and New Testament and the Apocrypha, new edition, vol. 6, ed. R. J. Pitman (London: J. F. Dove, 1822), 438. 73 Ernest Best, The First and Second Epistles to the Thessalonians, in Black’s New Testament Commentary, eds. Henry Chadwick and Morna D. Hooker (London: Continuum, 1986), 7, Logos. 43 2 Peter 3:1, “This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:” 2. Written After Paul Had Written His Epistles. We can assume Peter wrote his second epistle after Paul had written most of his epistles, which gives us a date after 60 A.D. We find evidence of this in Peter’s mention of Paul’s epistles in 2 Peter 3:15-16, “And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” 3-4. The Parousia and Second-Generation Christians. F. H. Chase adds two other arguments for a date late in Peter’s life. He says, “there is a feeling of disappointment abroad that the promise of the Return is unfulfilled,” and “the first generation of Christians is now dying off.”74 5. No Reference to the Fall of Jerusalem. One common key to dating the books of the New Testament is to note that the epistle of 2 Peter makes no reference to the fall of Jerusalem in A. D. 70. This suggests a date prior to this event. 6. No References to the Persecution of the Church by Rome. The epistle of 2 Peter makes no reference to widespread persecution of Christians by Rome. This suggests a date prior to this event. 7. Written Prior to the Epistle of Jude. One indication that the apostle Jude wrote his epistle after Peter wrote his second epistle is found in Jude 1:17-18, “But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.” Scholars understand Jude to be referring to prophetic utterances from the apostles concerning the last days and the Second Coming of Jesus Christ because there is no exact prophecy recorded in the Gospels or New Testament epistles, outside of the words of the apostle Peter (2 Peter 3:2-3). It is possible that the apostle Jude is referring specifically to this prophetic word recorded in the second epistle of Peter, suggesting that he wrote his epistle after Peter wrote his two epistles. F. H. Chase, “Peter, Second Epistle of,” in A Dictionary of the Bible Dealing With Its Language, Literature and Contents Including the Biblical Theology, vol. 3, eds. James Hastings and John A. Selbie (New York: Charles Scribner’s Sons, 1901), 798. 74 44 Since the Apocalypse of Peter (c. A.D. 135) mentions 2 Peter, we know that this epistle must have been a first-century writing. Edwin Blum tells us that a date of A.D. 80-90 is assigned to the Apocalypse of Peter by those scholars who view this work as a testament of Peter, and a date of A.D. 135-175 by those who entirely reject Petrine contribution.75 B. The Place of Writing. We know that Peter was not in the general vicinity of these recipients when he wrote to them. Since early Church tradition places Peter in Rome at the close of his life, as he alludes to in 2 Peter 1:14-15, then it is generally agreed that Rome was the most likely place of writing. Another conjecture is to say that Peter wrote from the church of Antioch shortly before his departure for Rome, where he was martyred.76 IV. The Recipients “To ascertain who the intended audience/readers were is perforce to assign a date and place of writing as well as to have some idea of the author/composer/editor.”77 (John D. W. Watts) Scholars widely agree from 2 Peter 3:1 that the author of Second Peter was writing to the same audience as First Peter (1 Pet 1:1), which would be the churches of northern Asia Minor. See 2 Peter 3:1, “This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance.” 1 Peter 1:1, “Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia.” It is generally believed that the recipients of 1 and 2 Peter were Jews and Gentiles for several reasons. Charles Brigg believes Peter makes no distinction between the two as his recipients.78 Regarding the epistle of 2 Peter, it can be noted first that the believers are addressed as “them that have obtained like precious faith” (2 Pet 1:1), the “like precious” possibly being compared to the Jewish hope and promise 75 Edwin A. Blum, 2 Peter. in The Expositor’s Bible Commentary, vol. 12, eds. Frank E. Gaebelien, J. D. Douglas, and Dick Polcyn (Grand Rapids, MI: Zondervan Pub. House, 1976-1992), in Zondervan Reference Software, v. 2.8 [CD-ROM] (Grand Rapids, MI: The Zondervan Corp., 19892001), Introduction.” 76 F. H. Chase, “Peter, Second Epistle of,” in A Dictionary of the Bible Dealing With Its Language, Literature and Contents Including the Biblical Theology, vol. 3, eds. James Hastings and John A. Selbie (New York: Charles Scribner’s Sons, 1901), 798; Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 246. 77 John D. W. Watts, Isaiah 1–33, in Word Biblical Commentary, vol. 24, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas: Word, Incorporated, 1985), xxix, Logos. 78 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 225-227, 238. 45 of their coming Messiah. Second, they are also addressed as those “having escaped the corruption that is in the world through lust” (2 Pet 1:4), understanding that the Jews of the Diaspora would not have been entangled in corruptible worldly pursuits. Third, since it is generally believed that 1 Peter was written to both Jews and Gentiles of these regions of Asia Minor, then we can conclude the same for 2 Peter, since these two epistles were probably written to the same recipients (2 Pet 3:1). However, F. H. Chase concludes that the language within this Epistle is “too general” to make a conclusive decision. For example, he notes Spitta’s conclusion that the recipients are Jewish Christians, who received epistles from both Peter and Paul, while Zahn believes they were largely Jewish with some Christian recipients.79 We also know that these recipients are believers that have been established in Gospel (2 Pet 1:12) and had probably been visited by other apostles of the Lord Jesus, as suggested in 2 Peter 3:2, “That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour.” F. H. Chase, “Second Epistle of Peter,” in A Dictionary of the Bible Dealing With Its Language, Literature and Contents Including the Biblical Theology, vol. 3, eds. James Hastings and John A. Selbie (New York: Charles Scribner’s Sons, 1901), 799. 79 46 LITERARY STYLE “The question of genre or type of literature is important because how to understand a written work is inextricably bound up with figuring out what kind of literature it is.”80 (Buist Fanning) Form critical studies followed on the heels of source criticism in the first half of the twentieth century in an effort to identify the evolution of the text from its original form as oral tradition to the stage of canonization. John Hayes and Carl Halloday describe the four primary aspects of form criticism, which are (1) the content “what is said,” (2) the form “how it is said,” (3) the life setting “in what setting or occasion it is said,” and (4) the function “the purpose of what is said.” They believe these aspects of form criticism allow the books of the Bible to be classified into their various genres. This also allows the association of these genres with “sociological realities in the life of ancient Israel and the early Church.”81 In other words, form criticism reveals biblical genres by studying the book’s content and form; it reveals the occasion of the book through its life setting; and it reveals its purpose through its function. This section of the book introduction addresses these four aspects of form criticism in three sections in the following order: 1. Content and Form – Discussions on the type of genre occasioned by the author and the characteristics of the book in light of its genre 2. Life Setting – Discussions on the occasion 3. Function – Discussions on the purpose These three categories follow Hermann Gunkel’s well-known three-fold approach to form criticism when categorizing the genre found within the book of Psalms: (1) “literary forms,” (2) “a common setting in life,” and (3) “thoughts and mood.”82 In addition, the Word Biblical Commentary takes a similar approach with its “Form/Structure/Setting” discussions that precede each commentary section.83 I. The Genre and Characteristics of the Book “Perhaps the most important issue in interpretation is the issue of genre. If we misunderstand the genre of a text, the rest of our analysis will be askew.”84 (Thomas Schreiner) 80 Buist M. Fanning, Revelation, in Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan Academic, 2000), 31, Logos. 81 John H. Hayes and Carl A. Halloday, Biblical Exegesis: A Beginner’s Handbook, revised edition (Louisville, Kentucky: Westminster John Knox Press, 1987), 83-84. 82 Gunkel, The Psalms: A Form-Critical Introduction, 10. 83 Word Biblical Commentary, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Incorporated, 1989-2007). 84 Thomas R. Schreiner, Interpreting the Pauline Epistles, second edition (Grand Rapids, Michigan: Baker Academic, c1990, 2011), 11. 47 Within the historical setting of the early Church, the authors of the New Testament epistles chose to write to various groups of believers using the literary style of the formal Greco-Roman epistle, which contains a traditional salutation, the body, and a conclusion. Thus, the New Testament epistles are assigned to the literary genre called “epistle genre,” In the introductory section of literary style, a comparison will be made of the New Testament epistles, as well as a brief look at the grammar and syntax of the epistle of 2 Peter. A. Comparison of 2 Peter to the New Testament Epistles. The Petrine Epistles have their own unique characteristics apart from the epistles of the apostles Paul and John. 1. Comparison of Content: The Epistle is More Practical than Doctrinal. As is characteristic of all the General Epistles, 2 Peter is more practical than doctrinal. For example, Charles Brigg notes that Pauline terminologies are absent.85 2. Comparison of Content: The Epistle of 1 Peter. In evaluating the authorship of the epistles of 1 and 2 Peter, scholars discuss a number of differences as well as similarities between these two epistles. a) Differences. There are a number of differences between 1 and 2 Peter in their vocabulary and style. a) Differences in Vocabulary. A. T. Robertson gives a detailed comparison of the grammar of 1 and 2 Peter. He says the most outstanding differences are in vocabulary; 1 Peter has three hundred sixteen (316) words not found in 2 Peter, while 2 peter has two hundred thirty-one (231) words not found in 1 Peter. 1 Peter contains sixty-three (63) words unique to its epistle, while 2 Peter has fifty-seven (57) words. Of these one hundred twenty (120) words only one is found in both Petrine epistles. Charles Brigg believes the vocabulary of 1 Peter is “dignified,” while that of 2 Peter is “grandiose.”86 b) Differences in Style. Scholars note that the style of Greek is different between these two epistles. Some scholars note that 1 Peter is written with a high degree of knowledge in the Greek language, reflecting fluent, idiomatic Greek and more influence from the LXX, while 2 Peter reflects a much lower quality of Greek language skill. These differences can be easily explained by Peter’s use of Silvanus as his amanuensis for the first epistle, offering a 85 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 233. 86 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 225. 48 greater skill in the Greek language, and the possibility that Peter wrote the second himself, or used someone else, offering a lower quality of Greek composition. b) Similarities. There are several similarities between 1 and 2 Peter in their vocabulary, content, and purpose. Robertson discusses the similarities between these two epistles, saying that both use the plural of abstract nouns; both repeat words, both make idiomatic use of the article; both make use of particles; both use very few Hebraisms; both use words only known from the vernacular κοινή; both use some classical words; both use picture-words; both show an acquaintance with the Apocrypha; both show an acquaintance with the Pauline Epistles; both make references to the events in the life of Christ; both use many technical terms.87 P. J. Gloag lists several similarities in 1 and 2 Peter. (1) He says both Petrine epistles frequently employ the word αναστροφη; (2) the word αρετή is used in reference to God, as in 1 Peter 2:9 and 2 Peter 1:3, while being limited to man in the rest of the New Testament; (3) the word απόθεσις is found only in these two Epistles; (4) the phrase “spots and blemishes” is found in both Epistles (1 Pet 1:19 and 2 Pet 2:13); (5) both epistles refer to the Old Testament prophets; (6) both refer to the Flood; (7) both refer to the Second Coming of Christ; (8) there are similar words or phrases between Peter’s speeches in Acts and 2 Peter (compare references to “rioting” and “drunkenness” in the day time in Acts 2:15 and 2 Peter 2:13; (9) compare the rare use of ευσέβεία in Acts 3:12 and 2 Peter 1:7; (10) compare the use of δεσπότης rather than κύριος in Acts 4:24 and 2 Peter 2:1.88 Charles Bigg says the epistles of 1 and 2 Peter are both characterized by the repetition of several Greek words throughout the entire letter, which words he lists; both make references to Apocryphal literature; both are practical, doctrinal letters, and both refer to the three persons of the Trinity. However, 1 Peter makes more references to the Old Testament and the Gospels than does 2 Peter. He concludes that the closest ancient document in similarity to 2 Peter is the epistle of 1 Peter.89 87 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (New York: Hodder & Stoughton, 1914), 125-126. 88 P. J. Gloag, 2 Peter, in The Biblical Illustrator, ed. Joseph S. Exell (Grand Rapids, MI: Baker Pub. House, 1954), in Ages Digital Library, v. 1.0 [CD-ROM] (Rio, WI: Ages Software, Inc., 2002), “Introduction.” 89 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 225-227, 230, 232, 235, 242. 49 3. Comparison of Content: The Epistle of Jude. There are many similarities in the content between 2 Peter and Jude, primarily in chapter two, with its warnings against false teachers. This has caused many scholars to conclude that some type of literary dependence exists between the two. Whether 2 Peter is dependent upon Jude, or vice versa, or if they were both dependent upon a third source cannot be positively determined. Nevertheless, these views do not contradict conservative scholarship, so they are often left open by commentators. B. Grammar and Syntax: Unique Words and Phrases. Charles Brigg lists fiftyfour Greek words that are unique to the epistle of 2 Peter, noting this is a large number of unique words considering the brevity of this epistle.90 The Greek word σωτήρ (Saviour) appears five times within the epistle of 2 Peter, with the epistle of Titus being the only book of the New Testament exceeding this with six uses of the word. II. The Occasion “Identifying the occasion and purpose for writing any document is usually important for fully understanding the content and meaning of the message conveyed.”91 Thomas Lea We find the occasion of writing 2 Peter within the context of the Epistle. In 2 Peter 1:12-15 the apostle Peter reveals that he will be departing from this life shortly. This statement gives us the occasion, or the circumstances, that prompted him to write to the Church. In these verses he expresses his desire to stir them up prior to his departure by reminding them of their entrance into “the everlasting kingdom of our Lord and Saviour Jesus Christ” (2 Pet 1:11). In light of this hope, he felt compelled to remind the churches to “give diligence to make your calling and election sure,” (1:10). He exhorts them in the Epistle to make their calling and election sure by “growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ” in the midst of dangerous false teachers creeping into the churches (2 Pet 2:1-3, 10-22; 3:17-18). III. The Purpose “The purpose of the epistles arises naturally out of the occasion.”92 90 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 224. 91 Thomas D. Lea, and Hayne P. Griffin, Jr., 1, 2 Timothy, Titus, in The New American Commentary, vol. 34, ed. David S. Dockery (Nashville: Broadman & Holman Publishers, 1992), 41, Logos. 92 Donald Guthrie, New Testament Introduction (Downers Grover, Illinois: Intervarsity Press, 1990), 408. 50 (Donald Guthrie) The purpose of the New Testament Church was to be God’s instrument to reveal His plan of redemption to mankind through the promises/prophecies of the coming Messiah. In order to do this, God set the Church apart as a holy people and led them through the phases of redemption as a demonstration of His grace and love towards mankind. One phase of this plan of redemption is the believer’s perseverance in the faith. The epistle of Hebrews and the General Epistles serve a number of purposes regarding the perseverance of the believer. These books were written primarily to comfort the Church in the midst of trials; thus, it serves a consolatory purpose. However, the authors chose to frame this consolation within the genre of an epistle explaining God’s provision for their perseverance; thus, it serves a doctrinal purpose. Finally, these epistles serve a hortative and practical purpose in exhorting the Church to apply these doctrinal truths to their daily lives. The Church was set apart as a holy people through whom God would reveal His divine plan of redemption for mankind through the promises/prophecies of the Second Coming of the Messiah. A. The Consolatory Purpose: To Comfort Believers in the Midst of False Doctrines. The primary purpose of the General Epistles is consolatory as the author comforts those believers who are persevering under trials or false teachers. Their acceptance of Jesus as the Messiah meant embracing the Gospel of Jesus Christ. Therefore, they needed words of encouragement to hold fast to their faith in Christ Jesus without abandoning their Jewish background. The Testimony of Biblical Scholarship. George Stephens again says, “Like the Epistle of Jude, 2 Peter was written to warn the readers against error.”93 W. H. Bennett says, “The Epistle is anxious to promote the general edification of its readers; but it was specially written to deal with two particular difficulties. First, the churches addressed were disturbed by false teachers . . .”94 Conclusion: The Purpose Reflects the Theme. The consolatory purpose reflects the primary theme of the epistle of 2 Peter, which is the perseverance in the faith against false doctrine from within the Church. B. The Doctrinal Purpose: To Explain the Divine Election of God the Father. The General Epistles contain some doctrinal teachings along with hortatory 93 George Barker Stephens, The Theology of the New Testament, in International Theological Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 318. 94 W. H. Bennett, The General Epistles: James, Peter, John, and Jude, in The Century Bible: A Modern Commentary, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 68-69. 51 instructions regarding perseverance. The epistle of 2 Peter teaches about the divine election of God the Father through His Son Jesus Christ, as we see mentioned in 2 Peter 1:12, “Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.” Conclusion: The Purpose Reflects the Theme. The doctrinal purpose reflects the second theme of the epistle of 2 Peter, which is the doctrine of divine election, which gives us hope in our eternal salvation. C. The Hortatory/Practical Purpose: To Exhort Believers to Grow in the Grace and Knowledge of God. Scholars generally agree that the design and purpose of Peter’s second epistle is the same as his first letter and written to the same audience (2 Pet 3:1). Peter is writing to stir up, or arouse, our sincere minds by way of remembrance, especially by using Old Testament stories. 1. The Hortatory Purpose. Peter exhorts his readers in the first part of his epistle and warns them beginning in 2 Peter 3:1, “This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance.” Peter warns them of scoffers (2 Pet 3:1-8) and of the Second Coming of Christ and eternal judgment (2 Pet 3:9-13), asking them to beware lest they be led astray in error (2 Per 3:14-18). The Testimony of Biblical Scholarship. George Stephens says, “In view of this danger readers are exhorted to diligent effort to “make their calling and election sure.”95 2. The Practical Purpose. The epistle of 2 Peter also contains some practical instructions on conduct in light of Peter’s exhortation. The purpose of Peter writing his second epistle to the Church is to bring us to remember our need to be diligent in adhering to God’s Word, thus making election and calling sure (2 Pet 1:10). Believers are told to make their calling and election sure by growing in the grace and knowledge of Jesus Christ, knowing that they have an enduring hope of eternal life at the coming of Jesus Christ (2 Pet 3:17-18). Conclusion: The Purpose Reflects the Theme. The practical purpose reflects the third theme of the epistle of 2 Peter, which is to grow in the grace and knowledge of Jesus Christ in order to overcome false doctrines. D. Conclusion of the Three-fold Purpose of the General Epistles. Having identified three purposes to the General Epistles, it is logical to conclude that there are three themes embedded within these writings, with each theme supporting a 95 George Barker Stephens, The Theology of the New Testament, in International Theological Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 319-320. 52 particular purpose. Therefore, the three-fold thematic schemes of these books will be discussed next. 53 THEOLOGICAL FRAMEWORK “Scholarly excellence requires a proper theological framework.”96 (Andreas Kösenberger) Redaction (composition) criticism built its studies upon earlier forms of critical studies known as source criticism and form criticism to better understand the final composition of a book. This research asks how or why the literary authors edited and assembled their material into its final form. As a result, scholars began to approach the books of the Bible as independent, literary works rather than as a compilation of fragmented parts gathered from various sources. A study in the evolution of the writing of commentaries reveals that extensive book outlines did not find their way into biblical commentaries until this recent era of biblical studies. Such outlines emerged during the trend of redaction criticism, so that by the mid-nineteenth century most commentaries offered book outlines in their introductory material. Earlier commentaries addressed literary structures and provided outlines, but they were generally simplistic in form because scholarship lacked the necessary hermeneutical tools developed only recently in biblical scholarship to provide extensive outlines. During the last two decades of the twentieth century, biblical scholarship took a further step, using a number of approaches collectively known as literary criticism. This approach allowed modern critical studies and commentaries to develop greater detail of the book’s literary structures in an effort to reveal its theological framework. This current trend in literary criticism allows greater accuracy in book outlines. As a result, these outlines become valuable tools in exegesis as well as homiletics because of the recognition of a book’s theological framework. Based upon the historical setting and literary style of the epistle of 1 Peter, an examination of the thematic scheme and the literary structure with its respective outline to this book of the Holy Scriptures will reveal its theological framework. This introductory section will sum up its theological framework with a set of exegetical-homiletical outlines, which are used to identify smaller units or pericopae within the epistle of Hebrews for preaching and teaching passages of Scripture while following the overriding message of the book. By following these outlines, the minister of the Gospel of Jesus Christ takes his followers on a spiritual journey that brings them to the same destination that the author intended his readers to reach. I. The Thematic Scheme “. . . a statement of theme is the first step in formulating the message of the work within its historical context or in setting up guidelines within which future readings or interpretations of the work in different historical contexts 96 Andreas J. Kösenberger, Excellence: The Character of God and the Pursuit of Scholarly Virtue (Wheaton, Illinois: Crossway, 2011), 173. 54 may be considered legitimate.”97 (David Clines) “If we are to hear the words of the prophets in a way that is both faithful to their original context and of contemporary usefulness to us, we must first determine the basic theme or purpose of each prophetic book from which we wish to preach. It will also be helpful to show how the purpose of the book fits in with the overall unifying theme of the whole Old Testament and the theme or central plan of the whole Bible.”98 (Walter Kaiser, Jr.) Introduction. Each book of the Holy Scriptures contains a three-fold thematic scheme in order to fulfill its overall, intended purpose, which is to transform each child of God into the image of Jesus Christ (Rom 8:29). This three-fold thematic scheme consists of the primary (foundational), secondary (structural), and imperative themes of the book. The primary or foundational theme of a book offers a central claim that undergirds everything written by the author. The secondary or structural theme of the book supports its primary theme by offering reasons and evidence for the central claim made by the author as it provides testimony for the first theme. Thus, the secondary theme is recognized more easily by biblical scholars than the other two themes because this theme provides the literary content of the book as the author leads the reader through the arguments embedded within the biblical text, thus it reveals the literary structure more clearly.99 The third theme is imperative in that it calls the reader to a response based upon the central claim and supporting evidence offered by the author. In summary, the primary theme serves as the driving force behind the secondary theme, and together they demand the third, imperative theme, which a certain response from the reader. Without understanding these three themes, we are unable to clearly understand the response that each book of the Holy Scriptures requires of our lives. Without such a clear understanding, Christians can become legalistic in their practice of the faith. This is a problem with those who have been saved and attend church for a long time. Each child of God has been predestined to be conformed into the image and likeness of the Lord Jesus Christ and the Scriptures; and they alone have the power to accomplish this task. This is why a child of God can read the Holy Scriptures with a pure heart and experience a daily transformation taking place in his life, although he may not fully understand this process in motion. In addition, 97 David J. A. Clines, The Theme of the Pentateuch, second edition (Sheffield, England: Sheffield Academic Press Ltd., 2001), 20-21. 98 Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church (Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos. 99 For an excellent discussion on the use of claims, reasons, and evidence in literature, see Wayne C. Booth, Gregory G. Colomb, and Joseph M. Williams, The Craft of Research (Chicago: The University of Chicago Press, 2003). 55 the reason some children of God often do not see these biblical themes is because they have not fully yielded their lives to Jesus Christ as Lord of their daily lives. This hindrance prevents a transformation from taking place by the power of the indwelling Holy Spirit. Without a personal relationship with the Holy Spirit, a child of God is not willing to allow the Lordship of Jesus Christ to manage his life and move him down the road that God predestined as his spiritual journey. Therefore, the baptism of the Holy Spirit as a subsequent experience to one’s salvation experience with the evidence of speaking in tongues is important for understanding the Holy Scriptures. This spiritual journey requires every participant to take up his cross daily and follow Jesus, and not every believer is willing to do this. This is because he lacks the power to do this without the baptism of the Holy Spirit, as testified throughout the book of Acts. In fact, every child of God chooses how far down this road of sacrifice he is willing to go. Very few of men and women of God fulfill their divine destinies by completing this difficult journey of which the Lord calls His children. The Three-Fold Thematic Scheme of the Epistle of 2 Peter. The primary theme of the Catholic Epistles is the perseverance in the faith for the New Testament believer. Each of these epistles addresses one aspect of this journey as their secondary theme, so that collectively, they deliver the complete exhortation of the Church to enable perseverance. The secondary theme of the epistle of 2 Peter offers the testimony of the role of God the Father in providing divine power through His promises for the believer as one means of perseverance amidst offenses and false teachings. The other Church Epistles address the role of Jesus Christ and the Holy Spirit in the believer’s perseverance. The third, imperative theme of 2 Peter is the exhortation to grow in the knowledge of God’s Word in his effort to persevere. This exhortation establishes the believer’s mind. The other Church Epistles establish the believer’s heart and body, so that collectively, the believer is established in his three-fold make-up: spirit, soul, and body. A. The Primary Theme of the Epistle of 2 Peter (Foundational): The Perseverance of the Saints against False Doctrines from Within the Church. The Central Theme of the Holy Scriptures: God’s Plan of Redemption for Mankind. The central claim of a book of the Holy Scriptures serves as the primary, or foundational, theme and it is often obscured by the weight of evidence that is used to drive the book’s secondary theme. Thus, the secondary theme contains more content than the primary theme. The secondary themes of the books of the Holy Scripture are generally more recognizable than the primary theme because they shape the literary structure. Nevertheless, the preacher or teacher must excavate down to the foundational theme of a book and made it clearly visible in order to understand the central theme driving the arguments contained within a book of the Holy Scriptures. Only then can proper exegesis and sermon delivery be executed. The central theme of the Holy Bible is God’s plan of redemption for mankind. This theme finds its central focus in the Cross, where our Lord and Saviour died to 56 redeem mankind. The central figure of the Holy Scriptures is the Jesus Christ. Thus, the Cross is the place where man meets God and where we die to our selfish ambitions and yield our lives to God our Creator. For this reason, the Holy Scriptures are not intended to be a complete or comprehensive record of ancient, secular history. Rather, its intent is to provide a record of God’s divine intervention in the history of mankind in order to redeem the world back to Himself through the sacrifice of Jesus Christ on Calvary. The Holy Scriptures record “Redemptive History,” which reveals God’s plan of redemption for mankind. Every book of the Holy Bible makes a central claim that undergirds one particular aspect of God’s plan of redemption for mankind. For example, the central claim of the Pentateuch is found in Deuteronomy 6:4, “Hear, O Israel: The LORD our God is one LORD,” to which all additional material is subordinate. The bulk of the material in the Old Testament is subordinate in that it serves as reasons and evidence to support this central claim. The books of history, poetry, and prophecy provide supporting evidence to this central claim. In addition, the central claim of the Old Testament calls for a response from man, which is stated in the following verse, “And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.” (Deut 6:5) Such a response is considered the third, imperative theme that runs through every book of the Holy Scriptures, both Old and New Testaments. The Central Theme of the New Testament Epistles: The Sanctification of the Believer. The central theme of the New Testament epistles is the sanctification of the believer. There are twenty-one epistles in the New Testament, which the early Church recognized as having apostolic authority. For this reason, these authoritative epistles were collected into one body, circulated among the churches to provide doctrine and rules of conduct, and eventually canonized. While the Gospels emphasize the redemptive work of the Lord Jesus Christ in the process justification of the believer, the New Testament epistles emphasize the redemptive plan of the Holy Spirit as He works in the process of sanctification for each believer. Thus, the work of sanctification serves as the underlying theme of all twenty-one epistles. In addition, each of these epistles emphasizes a different aspect of this divine process of sanctification, which aspects or phases can be described as indoctrination, divine service, and perseverance in the Christian faith. These books are organized together in genres so that the New Testament books are structured to reflect the various phases of our spiritual journey called sanctification. In order to express this structure, each of the New Testament epistles have different themes that are woven and knitted together into a unified body of teachings, which teachings bring the believer through the process of sanctification in preparation for the rapture of the Church in the glorious hope revealed in the book of Revelation. Therefore, the New Testament epistles as one genre were arranged by the early Church by topic, specifically, indoctrination, 57 divine service, and perseverance in the Christian faith; and these topics were arranged from the longest epistle to the shortest. Of the twenty-one New Testament epistles, there are thirteen epistles written by Paul and seven designated as General, or Catholic, epistles, with the epistle of Hebrews being assigned to Paul by the early Church fathers. We can organize these twenty-one epistles into three major categories: (1) there are epistles that emphasize church doctrine, which are the nine Pauline epistles of Romans to 2 Thessalonians; (2) there are those that deal with church order and divine service, which are 1 and 2 Timothy, Titus, and Philemon;100 and (3) there are those that emphasize perseverance in the Christian faith, which are Hebrews and the seven General Epistles.101 Within Hebrews and the General Epistles, we note that the first three epistles exhort the believer to persevere under persecutions, which come from without the Church (Hebrews, James, 1 Peter), while the other five epistles emphasis perseverance against false doctrines, which come from within the Church (2 Peter, 1, 2, 3 John, Jude). The Central Theme of the Catholic, or General, Epistles: Perseverance in the Christian Faith. We know that the nine Pauline “Church” epistles, Romans to 2 Thessalonians, serve to lay the doctrinal foundation of the Church. In addition, the Pastoral Epistles establishes the order of the Church, and how the Body of Christ functions in this world. This leaves us to consider the eight remaining epistles, seven of which are called the “Catholic Epistles” because they are addressed to a much broader group of believers than the Pauline Epistles. Although the seven Catholic, or General, Epistles include James, 1, 2 Peter, 1, 2, 3, John, and Jude, for the sake of this evaluation of thematic schemes, the book of Hebrews is included. As Paul’s Church Epistles establish the doctrines of the Church, the Catholic Epistles deal with the practical struggles that each believer has in fulfilling the Christian life. Thus, these Epistles tend to be more practical and ethical than doctrinal or theological. W. H. Bennett says the Catholic Epistles stand as “witnesses to the history of religious life and thought” of the early Church.102 They served primarily as consolatory epistles to exhort believers to persevere in the midst of hardships. Scholars generally agree that the early Church faced two major obstacles, which Philip Schaff describes as “fierce persecutions from without, and heretical 100 For the sake of developing thematic schemes, this commentary groups the epistle of Philemon with the Pastoral Epistles as did some of the Church fathers. While the historical setting of Philemon is closely associated with Colossians, its theological framework must be associated with the Pastoral Epistles. 101 For the sake of developing thematic schemes, this commentary groups the epistle of Hebrews with the General Epistles, although many of the early Church fathers followed the tradition of grouping it with the Pauline epistles. 102 W. H. Bennett, The General Epistles: James, Peter, John, and Jude, in The Century Bible: A Modern Commentary, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 8. 58 corruptions from within.”103 The Catholic Epistles were placed within the Holy Scriptures to address these two important issues for believers of all ages.104 Thus, the primary, underlying theme of epistle of Hebrews and the Catholic Epistles is the perseverance in the Christian faith, in which these five authors exhort the saints to persevere amidst persecutions from without the Church as well as false doctrines from within the Church.105 Scholars often refer to the emphasis on persecutions in the epistles of Hebrews, James, and 1 Peter. These three epistles provide instructions to believers on how to avoid apostasy under such hardships that come against the Church from without, a theme often referred to as the “pilgrim motif.”106 The five epistles of 2 Peter, 1-2-3 John, and Jude deal with the particular issue of false teachings that attack the Church from within as well as internal offenses (2 Pet 3:1-4, 1 John 2:26, Jude 1:3-4). There are three witnesses of perseverance in the midst of persecutions (Hebrews, James, and 1 Peter) and three witnesses of perseverance in the midst of false doctrines and offenses (2 Peter, 1-2-3 John, and Jude).107 Thus, the Catholic Epistles share the common theme of perseverance of the saints in the Christian faith in regards to two issues, the need to overcome persecutions from without and false teachings from within.108 103 Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 19, 426; Philip Schaff, History of the Christian Church, vol. 2: Ante-Nicene Christianity A.D. 100-325 (New York: Charles Scribner’s Sons, 1922), 142. 104 J. B. Lightfoot recognized this two-fold aspect of Christian perseverance in his commentary on Galatians, saying, “The armoury of this epistle [Galatians] has furnished their keenest weapons to the combatants in the two greatest controversies which in modern times have agitated the Christian Church; the one a struggle for liberty within the camp, the other a war of defence against assailants from without; the one vitally affecting the doctrine, the other the evidences of the Gospel.” See J. B. Lightfoot, Saint Paul’s Epistle to the Galatians (London: Macmillian and Co., Limited, 1910), 67. 105 I do not fully adhere to the doctrine popularly referred to as “Once saved, always saved,” or “the perseverance of the saints,” a belief that has emerged in the modern Church among several denominations, which has its apparent roots in Calvinist theology. The Scriptures are clear that while a believer cannot simply lose his salvation, he can renounce it. 106 For example, Willibald Beyschlag says the epistles of Hebrews, James, and 1 Peter share the same theme because they are exhortations that warn believers against the danger of apostasy. He says, “The exhortation [the epistle of Hebrews] represents the great danger of apostasy, which would in the history of Israel be pure wilfulness, and would therefore leave no more space for repentance and forgiveness; at the same time, it contrasts this fearful danger with the full glory of the promises and the nearness of their fulfilment, the nearness of the parousia. In these practical arguments lies the primitive trait of our Epistle, in which its affinity with the Petrine speeches and the Epistle of James appears, and this makes the peculiarity of its doctrinal element more striking.” See Willibald Beyschlag, New Testament Theology, vol. 2 (Edinburgh: T. & T. Clark, 1899), 289. 107 As with two epistles to the Corinthians and Thessalonians, the three epistles of John serve as one witness because they share similar themes among themselves. 108 Arnold Fruchtenbaum says the epistle of Hebrews is addressed to Palestinian Jews who faced persecutions, while James and 1 Peter addressed the Jews of the Diaspora with the same issue. He says 2 Peter and Jude address the issue of threats from false doctrine to Jews of the Diaspora. See Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, in Ariel's Bible Commentary (Edmond, Oklahoma: Ariel Ministries, Inc., 2005). 59 Scholars recognize the primary theme of the Catholic Epistles. For example, William Burkitt comes close to describing a common, primary theme for the seven Catholic Epistles as consolatory epistles to the suffering saints, saying, “The Epistle of St. James, together with the six following Epistles, have gone under the name of Catholic Epistles for many ages, because, say some, they were not written to a particular city or country, as most of St. Paul’s Epistles were, but to all the christian Jews abroad, dispersed into several countries throughout the world, whose suffering condition rendered the consolation which this Epistle affords very needful and necessary, as being greatly supporting.”109 John Lange refers to the common theme of perseverance against false doctrines, saying, “These [Catholic] Epistles, moreover, are highly important as mirroring the condition of the Church during the latter period of the Apostolic age . . . These Epistles moreover acquaint us with the further developments of Church-life in the Apostolic age; with the springing up of the Ebionite and Gnostic weeds among the wheat of pure doctrine, and on the other hand, with the development of the more distinct, the dogmatically more conscious Apostolic and church-testimony.”110 We view the General Epistles as the phase of the perseverance of the New Testament Church, with the phases of the major divisions of the New Testament structured like corporate organizations today. The Vision Statement. Organizations generally write down a vision statement, a mission statement, as well as their policies and procedures for its members. The vision statement of the New Testament Church is to join with God the Father in fulfilling His vision of offering redemption to mankind through the message of the Gospel of Jesus Christ. The Mission Statement. The mission statement of the New Testament Church is to go forth and proclaim that Jesus Christ is the Son of God, as declared by the Lord Jesus Christ at the closing of His four Gospels. In the Gospel of Matthew Jesus commissions the Church to disciple the nations through the teachings laid down in this Gospel. In the Gospel of Mark Jesus commissions the Church to preach the Gospel with signs following. In the Gospel of Luke Jesus commissions the Church to be filled with the Holy Spirit and testify of the Gospel. In the Gospel of John Jesus commissions the Church to follow Him as the Great Shepherd of the sheep. In the book of Acts Jesus commissions the Church to go forth and establish the kingdom of heaven to all nations. Thus, we have the mission statement of the New Testament Church. Policies and Procedures. This brings us to the nine Church Epistles in which the apostle Paul establishes the doctrines or rules of conduct of the New Testament Church. Just as an employee of a company or a member of an 109 William Burkitt, Expository Notes with Practical Observations on the New Testament of our Lord and Saviour Jesus Christ, vol. 2 (Philadelphia: Thomas Wardle, 1835), 674. 110 J. P. Lange and J. J. van Oosterzee, The Epistle of James, trans. J. Isidor Mombert, in A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical, ed. John Peter Lange and Philip Schaff (New York: Charles Scribner and Co., 1867), 5. 60 organization has rules and procedures to follow, so does the members of the Church of the Lord Jesus Christ have policies and procedures. Leadership. If we were to continue with this corporate comparison of the books of the Holy Scriptures, we could view the Pastoral Epistles as conditions for raising up men and women in the Church as leaders. Corporations would establish similar rules for raising up and training leaders within their organizations. Perseverance. While the General Epistles emphasize the theme of the perseverance of the believer, we may compare this phase of corporate enterprise to companies offering pensions and retirement packages and other perks for long-term employees. These workers now have a reason to work for a company for a long period of time. Glorification. While the book of Revelation emphasizes the theme of the glorification of the New Testament Church, we may compare this phase of corporate enterprise with those employees who actually retire with a company and begin to receive their longawaited pension funds. Summary. Thus, the New Testament Church as a vision statement, a mission statement, as well as the requirement for believers to persevere as membership in the kingdom of Heaven. In addition, we can see that successful businesses follow a similar plan to that of the New Testament Church. There must be a vision statement, a mission statement, policies and procedures, leadership training, long-term service, and some manner of reward system at the end of this long journey in life. The Primary Theme of the Epistle of 2 Peter. The epistle of 2 Peter clearly reflects the aspect of its primary theme, which is believers as pilgrims persevering in the midst of false doctrines from within the Church. False teachers and prophets endeavoured to infiltrate local congregation to peddle their twisted versions of the Gospel. In his second epistle, the apostle Peter felt compelled to warn his congregations about such false prophets (2 Pet 2:1-3, 12-22) as well as scoffers (2 Pet 3:3-6), exhorting them to patiently look for their blessed hope of the Coming of Jesus Christ. He reminds them of the integrity of the Gospel of Jesus Christ (2 Pet 1:16-18), and of the divinely inspired Word of God (2 Pet 1:19-21; 3:1-2) so that they are not led away in error (2 Pet 3:17). He reminded them of the Pauline epistles which carried a similar message of faith and patience in the Gospel of Jesus Christ. The Testimony of Biblical Scholarship. Scholars generally recognize the primary theme of 2 Peter as the perseverance of the saints against false doctrines from within the Church. For example, George Stephens says, “Both epistles [2 Peter and Jude] are chiefly concerned with the denunciation of errors and corruptions which appear to have arisen, in part, from a perversion of certain truths of the gospel and, in part, from the adoption by their exponents of Gnostic ideas.”111 111 George Barker Stephens, The Theology of the New Testament, in International Theological Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 312. 61 B. The Secondary Themes of 2 Peter, 1, 2, 3 John, and Jude (Structural). The secondary themes of the books of the Holy Scriptures support the primary themes by offering reasons and evidence for the central “claim” of the book made by the author. Thus, the secondary themes are more easily recognized by biblical scholars than the other two themes because they provide the literary structure of the book as they navigate the reader through the arguments embedded within the biblical text, thus revealing themselves more clearly. The central claim of the General Epistles states that believers must persevere in the Christian faith in order to obtain eternal redemption. These epistles can be placed into two thematic groups, one emphasizing the perseverance of the saints from persecutions from without the Church, and perseverance from false doctrines and offences that arise from within the Church. The epistles of Hebrews, James, and 1 Peter place emphasis upon perseverance from persecutions from without the Church. Specifically, the epistle of Hebrews expounds upon the High Priesthood of Jesus Christ, which is its secondary theme. The epistle of James expounds upon a lifestyle of perseverance through the joy of the Holy Spirit, which is its secondary theme. The epistle of 1 Peter expounds upon our hope of divine election through God the Father, which is its secondary theme. In contrast, 2 Peter, 1, 2, 3, John and Jude place emphasis upon perseverance from false doctrines and offences within the Church. The secondary theme of 2 Peter, 1, 2, 3, John and Jude are echoed in 1 John 2:19, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” Specifically, the epistle of 2 Peter expounds upon growing in the knowledge of God’s Word with a sound mind, which is its secondary theme. The epistles of 1, 2, 3 John expound upon walking in fellowship with God and one another with a pure heart, which is its secondary theme. The epistle of Jude expounds upon living a godly lifestyle with our bodies, which is its secondary theme. Although the epistles of 2 Peter, 1, 2, 3 John, and Jude share the same foundational theme. They have distinct, secondary themes that are interrelated and interwoven to present the entire scope of how the children of God are to overcome false doctrines and offences from within the Church. Jesus told the disciples in John 14:6 that He was the Way, the Truth, and the Life. In other words, with our minds we are to learn the way of the Christian life, and with our bodies we are to walk in this truth, and with our hearts we can experience fellowship or life with the Father. This is the walk that will keep us from falling away into doctrinal error and offense. In reflecting this divine truth, the secondary themes of these five General Epistles are interwoven in that they emphasis man’s spirit, soul, and body serving God the Father, Jesus the Son, and God the Holy Spirit. Here is a summary of the secondary themes of 2 Peter, Jude, and 1, 2, 3 John. The Epistle of 2 Peter: The Believer’s Hope in God the Father’s Divine Power and Promise of an Eternal Inheritance. The primary theme of 2 Peter is the message 62 for the saints to persevere amidst false teachings and offenses within the Church. In order to equip the saints, the secondary theme emphasizes the believer’s hope in God the Father’s divine power and promise of an eternal inheritance. This power to live the Christian life in hope of receiving His promise of an eternal reward is experienced as the believer grows in the knowledge of the Lord Jesus Christ. The Epistle of Jude: The Empowerment of the Indwelling of the Holy Spirit. The primary theme of Jude is the exhortation to persevere amidst false teachings and offenses within the Church. In order to develop this theme, Jude exhorts us to recognize the need to sanctify ourselves (1:1) by staying filled with the Holy Spirit (1:20). Thus, the office and ministry of the Holy Spirit to indwell every believer equips him to overcome false doctrines and offenses within the Church. The Epistles of 1-2-3 John: Fellowship with God through Jesus Christ Our Advocate. The primary theme of the Johannine Epistles is the exhortation to persevere amidst false teachings and offenses within the Church. Daniel Akin recognizes the primary theme of the epistle of 1 John in his comments on 1 John 1:5-7, saying, “John switches his attention to God after having announced that he is writing to his audience concerning the incarnate Son of God, the Word of life [1 John 1:1-4], so that they may persevere in their fellowship and joy with the apostolic eyewitnesses.112 In order to equip the saints, the secondary theme of 1-23 John emphasizes the role of Jesus Christ as the Advocate for every believer. Scholars recognize the secondary theme of 1 John in regard to its emphasis upon the doctrine of the Lord Jesus Christ. For example, W. H. Bennett says, “In tone, ideas, style, and vocabulary our Epistle very closely resembles the fourth Gospel and 2 and 3 John. It is pervaded by the same earnest, affectionate spirit, and displays the same interest in the doctrine of the Person of Christ.”113 C. The Third Theme of the Epistle of 2 Peter (Imperative): The Crucified Life of the Believer (Growing in the Grace and Knowledge of Jesus Christ Secures the Believer in His Calling and Election). Introduction. The third theme of each book of the New Testament involves a call for God’s children to apply the central truth and its supporting claims to his/her Christian life. This is a call to a lifestyle of crucifying the flesh and taking up one’s cross daily to follow Jesus. Every child of God has been predestined to be conformed to the image of Jesus Christ (Rom 8:29), and every child of God faces challenges in the pursuit of his Christian journey. For example, the over-arching imperative theme of the Old Testament is God’s command for His children to serve Him with all their heart, mind, and strength, and love their neighbour as themselves (Deut 6:4-5). The imperative theme of the Gospels-Acts is to believe in the Lord Jesus Christ as the Messiah, the 112 Daniel L. Akin, 1, 2, 3 John, in The New American Commentary, vol. 38, ed. E. Ray Clendenen (Nashville: Broadman and Holman Publishers, 2001), 62, Logos. 113 W. H. Bennett, The General Epistles: James, Peter, John, and Jude, in The Century Bible: A Modern Commentary, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 71. 63 Son of God. However, the imperative themes of the New Testament epistles are woven together to guide a Christian along a spiritual journey of sanctification and spiritual maturity to be conformed to the image of Jesus in preparation for Heaven, which involve indoctrination, divine service, and perseverance in order to reach our glorification in eternity. The child of God cannot fulfill his divine destiny of being conformed into the image of Jesus without yielding himself to the lordship of Jesus Christ and following the plan of redemption that God avails to every human being. The apostle Paul describes this four-fold, redemptive path in Romans 8:29-20 as predestination, calling, justification, and glorification. The phase of justification can be further divided into regeneration, indoctrination, divine service, and perseverance. Although each individual believer will follow a unique, spiritual journey in life, the path is the same in principle for every believer since it follows the same divine pattern described above. This allows us to superimpose the three primary thematic schemes upon each book of the Holy Scriptures in order to vividly see its imperative theme. Every book follows a literary structure that allows either (1) the three-fold scheme of Father, Son, and Holy Spirit: or (2) the scheme of spirit, soul, and body of man; or (3) the scheme of predestination, calling, justification (regeneration, indoctrination, divine service, and perseverance), and glorification in some manner. The Third, Imperative Themes of the Epistles of 1 Peter, 1-2-3 John, and Jude. The three epistles of 2 Peter, 1-2-3 John, and Jude work together to exhort the believer to persevere with his entire makeup: spirit, soul, and body, through the offices and ministries of the Trinity: the Father, Son, and Holy Spirit. The epistles of 1-2-3 John exhort man to continue his fellowship with God and his brothers through his faith in Jesus Christ as his Advocate. The epistle of Jude exhorts man to walk in love towards one another. The epistle of 2 Peter exhorts man to place his hope in God the Father’s promise of eternal redemption. Thus, these epistles emphasize the three great virtues listed by the apostle Paul in 1 Corinthians 13:13, “And now abideth faith, hope, charity, these three; but the greatest of these is charity.” 2 Peter: Our Minds Placing our Hope in God the Father’s Divine Calling and Election. In his second epistle, Peter stirs up the minds of his readers (3:1) so that they understand how to grow in the grace and knowledge of God’s Word, which develops their character into Christlikeness. For this reason, this epistle opens and closes with this very exhortation (1:2-11 and 3:14-18). Even though Peter did not have the same revelation into the doctrinal issues that Paul received and wrote about, he did acknowledge Paul’s deep insight and the divine inspiration of his writings by equating them with “other Scriptures,” saying, “As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own 64 destruction.” (2 Pet 3:16). It is these Scriptures that we are to read and try to understand in order to grown in the knowledge of God’s Word. 1-2-3 John: Our Hearts Maintaining Fellowship with God and His Brothers through His Faith in Jesus Christ as His Advocate. The third theme of each of the General Epistles is an emphasis on how to apply the doctrinal truths laid down in the Epistle to the Christian life. It is a life of crucifying the flesh and taking up our Cross daily to follow Him. In 1-2-3 John our crucified lifestyle is manifested as a life of walking in communion with God and laying aside sins that hinder this walk. The believer walks with a heart of assurance towards God, without condemnations. He walks in fellowship with the Father who hears his prayers (1 John 3:19-22). The apostle John exhorts the believers to walk in fellowship with the Father and one another as the way to persevere. As the Gospel of John centers on Jesus’ fellowship with the Heavenly Father, so does this epistle center on our fellowship with our Heavenly Father and the saints. We maintain this fellowship by confessing our sins and abiding in the Word. The epistle of 1 John serves as a basis, or foundation, for the themes of 2 and 3 John, since it deals with the issues of walking in fellowship with God and fellow believers, as well as how to identify false brethren. The theme of 1 John is the exhortation to persevere against false doctrines from within the Church, which is done by the believer’s fellowship with the Father. As the Gospel of John centers on Jesus’ fellowship with the Heavenly Father, so does this epistle center on our fellowship with our Heavenly Father. His second epistle places emphasis on identifying those who are false, while the third epistle of John places more emphasis on receiving those who are genuine and how to walk in love with them. Another way to say this is that 2 and 3 John give us real life illustrations of false and genuine brethren, of those who walk in fellowship with the Heavenly Father, and those who do not. Both the second and third epistles of John discuss those who travel about in the work of the Gospel. While the third epistle of John places more emphasis on receiving those who are genuine, his second epistle places emphasis on identifying those who are false. In the third epistle, we are to learn to open the door to genuine ministers of God, but in the second epistle, we are to close the door to heretics. William MacDonald says the third epistle shows tender love, while the second shows tough love.114 However, both lay stress on the truth as the true means of walking in love. 114 William MacDonald, The Third Epistle of John, in Believer’s Bible Commentary, ed. Arthur Farstad (Nashville: Thomas Nelson Pub., 1995), 2333, Logos. 65 This second epistle also reveals the fact that the identity of the Lord Jesus Christ was a major theme in the life of the early Church. John adamantly declares the deity of the Lord Jesus against the beliefs of these false teachers in this short epistle. Thus, the theme of this second letter would be, “Walking in truth is the proof of genuine love,” while the theme of the third epistle would testify, “Love is the proof of those who walk in the truth.” Both are truths in action which were expressed in the first epistle. If we were only given the warnings of the second epistle, we might find ourselves behaving too suspiciously and harshly in such circumstances. We would have been given the negative without the positive, but John gives us the third epistle in order to balance the walk of love for God’s Word and His people. Jude: Our Bodies Walking in Fullness of the Holy Spirit. The epistle of Jude calls every believer to sanctify himself by diligently walking in the truth and living a godly lifestyle. This call is realized as every believer builds himself up in his most holy faith by praying in the Holy Ghost. The Testimony of Biblical Scholarship. The third, imperative themes of the Catholic Epistles have been recognized by scholars in the motifs of faith, hope, and love. For example, Philip Schaff says, “James has been distinguished as the apostle of the law or of works; Peter, as the apostle of hope; Paul, as the apostle of faith; and John, as the apostle of love.115 The Testimony of Biblical Scholarship. Scholars are familiar with the third, imperative theme of 2 Peter. For example, George Stephens says, “Unlike 1 Peter the key-word here is not hope, but knowledge (γνῶσις, ἐπίγνωσις, i. 3, 8; i. 20). There is no reference, as in 1 Peter, to the connection between suffering and glory. The thought of the eternal kingdom, to be ushered in at the second advent, is prominent (i. 11, 16; iii. 13). Accordingly, Christianity is contemplated as prophecy which will be realized at the parousia (i. 16-21).”116 D. Summary of the Three-fold Thematic Scheme of the Epistle of 2 Peter. The primary theme of the epistle of 2 Peter is an exhortation for the saints to persevere against false doctrines from without the Church, which reflects the epistle’s hortatory or paraenetic (exhortative) purpose. The secondary theme reveals how the saints can persevere because of our hope in God the Father’s divine calling and election, which reflects the epistle’s doctrinal purpose. The third, imperative theme 115 Philip Schaff, History of the Christian Church, vol. 1: Apostolic Christianity A.D. 1-100 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1955), 516-517. 116 George Barker Stephens, The Theology of the New Testament, in International Theological Library, eds. Charles A. Briggs and Stewart D. F. Salmond (Edinburgh: T. & T. Clark, 1906), 318. 66 calls the saints to make their election sure by growing in the grace and knowledge of the Lord Jesus Christ, which reflects the epistle’s pragmatic (practical) purpose. Persecutions from Without Jude - Body 1,2,3 John - Spirit 2 Peter – Mind 1 Peter – Our Dine Election by God the Father James – Our Sanctification by the Holy Spirit Hebrews – The High Priesthood of Jesus Christ Finally, it is important to note that the General Epistles do not establish Church doctrine, for this was laid down in the Pauline Church Epistles. They may refer to doctrine, but they do not establish or add to it. False Doctrines from Within General Epistles – Perseverance of the Saints Figure 1 – The Themes of the General Epistles II. The Literary Structure “After we have stated the book’s purpose [or theme], we must then mark out the major literary sections that constitute the structure of the book. Usually there are rhetorical devices that mark where a new section begins in the book. However, when such rhetorical devices are not present, one must watch for other markers. A change in subject matter, a change in pronouns, or a change in aspects of the verbal action can all be telltale signs that a new section has begun.”117 (Walter Kaiser, Jr.) The literary structure of the epistle of 2 Peter is shaped by the thematic scheme of the theological framework of the book. It is important to note that the following 117 Walter C. Kaiser, Jr., Preaching and Teaching from the Old Testament: A Guide for the Church (Grand Rapids, Michigan: Baker Academic, 2003), 102-103, Logos. 67 proposed breakdown of this book of the Holy Scriptures was not necessarily intended by the original author; but it is being used as a means of making the interpretation easier. It is hoped that this summary and outline can identify the underlying themes of the book, as well as the thematic schemes of its super, macro, and micro-structures. Then, individual passages and verses can be understood and properly interpreted in light of the main ideas of the immediate sections and passages in which they are found. This introductory material provides a systematic approach for identifying the literary structure of the epistle of 2 Peter by discussing two topics: (A) Hermeneutical Principles for Identifying the Literary Structure of the Epistles of 2 Peter, and (B) A Summary of the Epistle of 2 Peter. A. Hermeneutical Principles for Identifying the Literary Structure of the Epistle of 2 Peter. There are six hermeneutical principles presented in the discussion below used to identify the theological framework of the epistle of 2 Peter. They provide the keys for developing a theme-based approach to the Scriptures. Three principles are general in nature for all books of the Bible, one is special to the New Testament epistles, and two are special to the epistle of 2 Peter. These six principles are designed specifically for developing a theme-based approach to the epistle of 2 Peter to help bridge the theological gap between exegesis and homiletics. These principles are tools used to identify thematic schemes within the epistle of 2 Peter at the super, macro, and micro-levels of its literary structure. In order to propose a summary and outline of the epistle of 2 Peter that reflects its theological framework at the super, macro, and micro-levels, the six hermeneutical principles discussed below are used to reveal distinct literary devices that determine its structure. These literary devices reveal the book’s structure so that each pericope can be tightly linked together within the overall theological framework of the book. Here are the six hermeneutical principles discussed at length. The Theological Framework Shaping the Major Divisions and Individual Books of the Holy Scriptures (Principles 1-3). The major divisions of the Holy Bible are shaped by two principles entitled The Thematic Arrangement of the Holy Scriptures and The Thematic Arrangement of the Major Divisions of the Holy Scriptures. The individual books within the major divisions are shaped by a third principle entitled A Three-Tiered Theological Framework of the Individual Books of the Holy Scriptures. Principle 1: The Thematic Arrangement of the Holy Scriptures. The first hermeneutical principle towards developing a theme-based approach to the epistle of Philemon is general for all the books of the Bible. This principle proposes a thematic arrangement for Holy Scriptures using three thematic schemes: (1) the three-fold scheme of the Trinity: the Father—Jesus the Son— 68 the Holy Spirit, (2) the three-fold scheme of the tripartite man: spirit—soul— body, and (3) the four-fold scheme of salvation (also known as the ordo salutis): predestination—calling—justification—glorification. These thematic schemes provide the theological framework for the major divisions of the Bible as well as the individual books of the Bible at their macro and microlevels. (See Appendices 2 and 3) In the Old Testament, the Pentateuch makes the primary claim that the Lord God is the true and living God. The secondary, supporting theme is that man was to love Him with all his heart, mind, and strength, a claim found in Deuteronomy 6:4-5. The historical books reflect the secondary theme of how to love the Lord God with all of one’s strength; the books of poetry reflect the secondary theme of how to love the Lord God with all of one’s heart; and the prophetic books reflect the secondary theme of how to love the Lord God with all of one’s mind. The Pentateuch Historical Books Poetic Books Prophetic Books Central Claim (Deut 6:4-5) Love God with all one’s strength Love God with all one’s heart Love God with all one’s mind The Thematic Arrangement of the Old Testament In the New Testament, the Gospels and Acts reflect the theme of justification in its narrow sense of “regeneration”; the New Testament Epistles reflect the theme of justification in its broad sense described as the believer’s sanctification; and the book of Revelation reflects the Church’s glorification. This hermeneutical principle uses the expanded form of the ordo salutis to subdivide the theme of justification of the New Testament Epistles. The major theme shared by the nine Church Epistles is “indoctrination” because they establish the doctrines of the New Testament Church; the theme of the four Pastoral Epistles is divine service; the theme of the eight General Epistles is the perseverance of the saints; and the book of Revelation emphasizes the glorification of the Church. Predestination Calling Justification Regeneration Indoctrination (Church Doctrine) Divine Service Perseverance amidst persecutions Perseverance against offenses Glorification 69 Genesis – The Creation Story Genesis – The Ten Genealogies Gospels and NT epistles Gospels and Acts Nine Church Epistles Pastoral Epistles-Philemon Hebrews-James-1Peter 2Peter-1-2-3John-Jude Revelation The Thematic Arrangement of the New Testament Principle 2: The Thematic Arrangement of the Major Divisions of the Holy Scriptures. The second hermeneutical principle towards developing a themebased approach to the Scriptures is general for all books of the Bible. This principle proposes that the books of each major division of the Holy Scriptures not only share a common theme, but they have individual, secondary themes that form a thematic arrangement within their specific group or genre. The thematic arrangement of the secondary themes of the General Epistles is based upon the need for the perseverance of the saints in order to enter eternal glory. The primary theme of the epistle of Hebrews and the seven Catholic Epistles is the perseverance in the Christian faith, exhorting the saints to persevere amidst persecutions from without the Church as well as false doctrines from within the Church. These epistles can be placed into two thematic groups, one emphasizing the perseverance of the saints from persecutions from without the Church, and perseverance from false doctrines and offences that arise from within the Church. The epistles of Hebrews, James, and 1 Peter place emphasis upon perseverance from persecutions from without the Church. Specifically, the epistle of Hebrews expounds upon the High Priesthood of Jesus Christ, which is its secondary theme. The epistle of James expounds upon a lifestyle of perseverance through the joy of the Holy Spirit, which is its secondary theme. The epistle of 1 Peter expounds upon our hope of divine election through God the Father, which is its secondary theme. In contrast, 2 Peter, 1, 2, 3, John and Jude place emphasis upon perseverance from false doctrines and offences within the Church. The secondary theme of 2 Peter, 1, 2, 3, John and Jude is echoed in 1 John 2:19, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” Specifically, the epistle of 2 Peter expounds upon growing in the knowledge of God’s Word with a sound mind, which is its secondary theme. The epistles of 1, 2, 3 John expound upon walking in fellowship with God and one another with a pure heart, which is its secondary theme. The epistle of Jude expounds upon living a godly lifestyle with our bodies, which is its secondary theme. Perseverance from Persecutions from without the Church: The Epistle of Hebrews: The Mind – The Role of the High Priesthood of Jesus Christ so We Can Draw Near to God The Epistle of James: The Body – The Role of the Holy Spirit in Our Sanctification through the New Birth The Epistle of 1 Peter: The Mind – The Role of God the Father in Providing Hope through Divine Election Perseverance from False Doctrines and Offenses from within the Church: 70 The Epistle of 2 Peter: The Mind - The Role of God the Father in Establishing Our Hope in His Promises The Epistles of 1-2-3 John: The Heart - The Role of Jesus in Providing Fellowship with God and Fellow Believers The Epistle of Jude: The Body - The Role of the Holy Spirit in our Sanctification through Godly Living The Thematic Arrangement of the General Epistles Principle 3: A Three-Tiered Thematic Framework Shaping the Literary Structures of the Individual Books of the Holy Scriptures. The third hermeneutical principle towards developing a theme-based approach to the Scriptures is general for all books of the Bible. This principle proposes that a three-tiered framework of themes shape the literary structure of each individual book of the Bible at their super, macro, and micro-levels. The three tiers of themes and their functions are (1) primary/foundational, (2) secondary/structural, and (3) tertiary/imperative. The primary theme functions as the foundational theme shared by all books in a major division of the Bible. The secondary theme provides the literary structure of the book because it is used by the author to provide supporting evidence for the primary claim of the foundational theme. The tertiary theme functions as the imperative theme that calls the reader to respond to the message of the book. The primary theme of the epistle of Hebrews and the seven Catholic Epistles is the perseverance in the faith for the New Testament believer, exhorting the saints to persevere amidst persecutions from without the Church as well as false doctrines from within the Church. Each of these epistles addresses one aspect of the need to persevere as their secondary theme, so that collectively, they deliver the complete duty of the New Testament Church to enable the perseverance of the saints. The epistle of 2 Peter is characterized by a threetiered framework of themes in order to deliver its primary, theological message of the perseverance of the Church amidst false doctrines and offenses that come from within. The secondary theme of the epistle of 2 Peter offers the testimony of the role of God the Father in providing divine power through His promises for the believer as one means of perseverance amidst offenses and false teachings. The third, imperative theme of 2 Peter is the exhortation to grow in the knowledge of God’s Word and place one’s hope in His promises in his effort to persevere. This exhortation establishes the believer’s mind. Primary/Foundational Theme  Perseverance of the Saints Secondary/Structural Theme  God the Father’s Promise of Eternal Life Third/Imperative Theme  Grow in the Knowledge of God’s Word The Three-Tiered Theological Framework for the Epistle of 2 Peter 71 This theme-based approach to the books of the Bible is crafted upon a threetiered framework that, when properly applied, offers the text-driven preacher a specific, multi-faceted, predesigned, redemptive journey upon which to take his congregation. Literary Devices Shaping the Super-Structure of the Epistle of 2 Peter (Principle 4). The epistle of 2 Peter contains literary devices that shape its super-structure. This structure is shaped by the fourth hermeneutical principle entitled The Epistolary Genre in Shaping the Super-Structure of the New Testament Epistles. Principle 4: The Epistolary Genre in Shaping the Super-Structure of the New Testament Epistles (Reflection of the Primary Theme). The fourth hermeneutical principle towards developing a theme-based approach to the Scriptures is special to New Testament Epistles. Being epistolary as their literary genre, these books generally open with a salutation from the author to his recipients, followed by the main body of the epistle, closing with a greeting and/or benediction. Here is the proposed super-structure of the epistle of 2 Peter: Salutation (Greeting) The Main Body (Peter’s Exhortation to Grow in the Word) The Conclusion (Final Greeting and Benediction) 1:1-2 1:3-3:13 3:14-16 The Super-Structure for the Epistle of 2 Peter Literary Devices Shaping the Macro-Structure of the Epistle of 2 Peter (Principle 5). The epistle of 2 Peter contains literary devices that shape their macro-structure. Their structures are shaped by the fifth hermeneutical principle entitled The Ordo Salutis Thematic Scheme. Principle 5: The Ordo Salutis Thematic Scheme Shaping the Macro-Structure of the Epistle of 2 Peter (Reflection of the Secondary Theme). The fifth hermeneutical principle towards developing a theme-based approach to the Scriptures is special to the epistle of 2 Peter. This principle proposes that this epistle’s macro-structure is framed by the divine role of God the Father’s promises in providing a way to persevere amidst false doctrines from within the Church through a life of growing in God’s Word and placing our hope in His promises of the Second Coming of Jesus and eternal life. The macrostructure of the epistle of 2 Peter is built around the thematic scheme of the ordo salutis, which is shaped by the themes of predestination, calling, justification, and glorification. 72 Predestination. In 1 Peter 1:3-4 the apostle Peter’s tells his readers that God has predestined His children to partake of His divine nature through the knowledge of His Word. Calling. In 1 Peter 1:5-11 the apostle Peter exhorts believers to make their calling and election sure by growing in the revelation of the knowledge of Jesus Christ. Justification. In 1 Peter 1:16-2:22 the apostle Peter assures his readers of the truth of the Gospel of Jesus Christ because he was an eyewitness of His first coming and His majesty (1:16-18). He assures them further of the integrity of the Holy Scriptures through its divine inspiration of the Holy Spirit (1:19-21). He further warns them about false prophets that creep in among them to bring destructive heresies, whose condemnation and judgment is certain as well as justified by God (2:1-22). Glorification. In 1 Peter 3:1-16 the apostle Peter assures his readers of the certainty of the Second Coming of Jesus Christ and exhorts them to patiently await His return amidst scoffer to receive their eternal glorification. 1. Salutation 2. Foreknowledge 3. Justification 4. Justification: 5: Glorification 6. Conclusion 1:1-2 1:3-15 1:16-18 1:19-2:22 3:1-16 3:17-18 The Macro-Structure for the Epistle of 2 Peter Literary Devices Shaping the Micro-Structure of the Epistle of 2 Peter (Principle 6). The epistle of 2 Peter contains literary devices that shape its micro-structure. This structure is shaped by the sixth hermeneutical principles entitled The FatherSon-Holy Spirit Thematic Scheme. Principle 6: The Father-Son-Holy Spirit Thematic Scheme Shaping the MicroStructure of the Epistle of 2 Peter (Reflection of the Third Theme). The sixth hermeneutical principle towards developing a theme-based approach to the Scriptures is special to the epistle of 2 Peter. This principle proposes that this epistle’s micro-structure is framed by the triune role of God the Father, Jesus Christ the Son, and God the Holy Spirit in their respective roles of establishing the promises of God for the believer’s hope of the Second Coming of Jesus Christ and eternal life. The role of God the Father in His divine foreknowledge is to orchestrate His plan of redemption for mankind, as well as calling them to repentance and 73 faith in Christ Jesus. He has predestined His children to partake of His divine nature through the promises of His Word (1:3-4) and called us to make our calling and election sure (1:5-11). God the Father also confirmed the deity of His Son Jesus Christ on the Mount of Transfiguration (1:16-18). God the Father has also delivered to us the Holy Scriptures through the divine inspiration of the Holy Spirit to guide us as a shining light on our journey to persevere in this life (1:19-21). God the Father is also justified in His condemnation and judgment of false prophets (2:1-22). He will glorify His Church at the Second Coming of Jesus Christ as part of His plan of redemption (3:1-16). Therefore, the emphasis in the epistle of 2 Peter is the role of God the Father in foreknowledge orchestrating His plan of redemption for mankind. 1. Salutation 2. Foreknowledge: The Father’s Predestination & Calling 3. Justification: Jesus’s Role in Perseverance 4. Justification: The Holy Spirit’s Role in Perseverance 5. Justification/Condemnation of False Prophets 6: Glorification: The Implications of Christ’s Return 7. Conclusion 1:1-2 1:3-15 1:16-18 1:19-21 2:1-22 3:1-16 3:17-18 The Micro-Structure for the Epistle of 2 Peter Summary. In summary, these six hermeneutical principles are based upon the three major thematic schemes that are inherent within the message of the Scriptures to reveal the thematic arrangement of the Scriptures. They shape the major divisions of the Bible as well as the literary structure of these books at their super, macro, and micro-levels. These principles can be grouped according to the level at which they shape the epistle of 2 Peter. The Theological Framework of the Books of the Bible 1. The Thematic Arrangement of the Holy Scriptures 2. The Thematic Arrangement of the Major Divisions of the Holy Scriptures 3. A Three-Tiered Theological Framework Shaping the Literary Structure of the Individual Books of the Holy Scriptures The Super-Structure of the Epistle of 2 Peter 4. The Epistolary Genre in Shaping the Super-Structure of New Testament Epistles The Macro-Structures of the Epistle of 2 Peter 5. The Ordo Salutis Thematic Scheme Shaping the Macro-Structure of the Epistle of 2 Peter 74 The Micro-Structure of the Epistle of 2 Peter 6. The Father-Son-Holy Spirit Thematic Scheme Shaping the MacroStructure of the Epistle of 2 Peter Conclusion. In conclusion, this theme-based approach simplifies the search for the central ideas of the text as well as homiletical outlines in sermon preparation by identifying the theological framework used to bridge the gap between exegesis and homiletics. These principles support the literary structure and its theological framework for the epistle of 2 Peter, which is presented below. B. A Summary of the Epistle of 2 Peter. The following summary of the epistle of 2 Peter reflects its theological framework developed in the previous section. This framework is shaped by the book’s primary, secondary (structural), and imperative themes. These themes, or thematic scheme, reflect the spiritual journey that every servant of God must walk in order to persevere amidst false doctrines and offenses that come from within the Church so that he can receive a crown of righteousness in eternal glory. Predestination. In 1 Peter 1:3-4 the apostle Peter’s tells his readers that God has predestined His children to partake of His divine nature through the knowledge of His Word. Calling. In 1 Peter 1:5-11 the apostle Peter exhorts believers to make their calling and election sure by growing in the revelation of the knowledge of Jesus Christ. Justification. In 1 Peter 1:16-2:22 the apostle Peter assures his readers of the truth of the Gospel of Jesus Christ because he was an eyewitness of His first coming and His majesty (1:16-18). He assures them further of the integrity of the Holy Scriptures through its divine inspiration of the Holy Spirit (1:19-21). He further warns them about false prophets that creep in among them to bring destructive heresies, whose condemnation and judgment is certain as well as justified by God (2:1-22). Glorification. In 1 Peter 3:1-16 the apostle Peter assures his readers of the certainty of the Second Coming of Jesus Christ and exhorts them to patiently await His return amidst scoffer to receive their eternal glorification. The role of God the Father in His divine foreknowledge is to orchestrate His plan of redemption for mankind, as well as calling them to repentance and faith in Christ Jesus. He has predestined His children to partake of His divine nature through the promises of His Word (1:3-4) and called us to make our calling and election sure (1:5-11). God the Father also confirmed the deity of His Son Jesus Christ on the Mount of Transfiguration (1:16-18). God the Father has also delivered to us the Holy Scriptures through the divine inspiration of the Holy Spirit to guide us as a shining light on our journey to persevere in this life (1:19-21). God the Father is also justified in His condemnation and judgment of false prophets (2:1-22). He will glorify His Church at the Second Coming of Jesus Christ as part of His plan of redemption (3:1-16). Therefore, the emphasis in the epistle of 2 Peter is the role of God the Father in foreknowledge orchestrating His plan of redemption for mankind. 75 The epistle of 2 Peter opens (1:5-11) and closes (3:14-18) with the exhortation for the readers to cultivate God’s Word in their lives as a way of becoming steadfast against false doctrines as a means of persevering until the end. The following summary of the epistle of 2 Peter reveals an amazingly detailed structure that only God could have orchestrated. This summary reflects the theological framework of the book. Here is the proposed theological framework of the epistle of 2 Peter: 1. The Salutation (Greeting) (1:1-2). 2 Peter 1:1-2 serves as a customary salutation opening this epistle in which the apostle Peter greets his recipients. This salutation reflects the theme of this epistle, which is the believer’s perseverance against false doctrines by the office and ministry of God the Father. We have emphasis placed upon the Father’s role in our election in 1:1, and our response by growing in the knowledge of Jesus seen in 1:2. Significantly, God the Father has provided His Word of promise, and we are to understand His Word in our minds so that we can choose to persevere. Literary Evidence for the Structure. The opening salutations of the New Testament epistles generally contain three literary elements that were customary in the first century: (1) the name of the writer, (2) the name of the recipient(s), and (3) a blessing of God’s grace, peace, and mercy. 2 Peter 1:1-2 contains all three of these elements. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:1-2 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses: Exegetical Idea – The apostle Peter was inspired to write to the Jewish believers of the Diaspora, exhorting them to persevere amidst false doctrines in light of their election as God’s people. Theological Idea – Because the apostle Peter was inspired to write to the Jewish believers of the Diaspora, exhorting them to persevere amidst false doctrines in light of their election as God’s people, God the Father has exhorted the New Testament Church to persevere amidst false doctrines in light of their election as God’s people. Homiletical Idea – Because God the Father has exhorted the New Testament Church to persevere amidst false doctrines in light of their election as God’s people, God the Father exhorts us to persevere amidst false doctrines in light of our election as God’s people. 76 2. The Foreknowledge of the God the Father: Predestination and Calling to Make Our Divine Calling and Election (1:3-15). The epistle of 2 Peter places emphasis upon the role of God the Father in our divine election, and more particularly, upon our perseverance by growing in the knowledge of His Word. In 2 Peter 1:3-15 the apostle Peter reveals the role of God the Father through His foreknowledge in providing His children a way to make their calling and election sure by growing in the knowledge of His Word. The central message of 2 Peter 1:3-15 is the apostle’ call for every believer “to make his calling and election sure” (1:10), which is accomplished by “partaking of His divine nature” through His “exceeding great and precious promises” (1:3-4). This emphasis is reflected in the opening salutation, which says that it is by His righteousness we have obtained “like precious faith” (1:1). In 2 Peter 1:3-4 the apostle Peter’s tells his readers that God has predestined His children to partake of His divine nature through the knowledge of His Word. In 2 Peter 1:5-11 he exhorts believers to make their calling and election sure by growing in the revelation of the knowledge of Jesus Christ. God has given us His Word so that we can secure our election. As we partake of His Word, our lives will follow the course of developing the virtues outlined in 1:5-7. Peter then discusses his soon departure from this earth foreordained by God the Father and his effort to write this epistle to leave the Church with divine instructions on becoming established in God’s Word (1:12-15). Literary Evidence for the Theme. We find the foundational theme of the perseverance of the saints emphasized within this introductory passage of 2 Peter when it says, “According as his divine power hath given unto us all things that pertain unto life and godliness,” (1:3). In other words, Peter is going to write about God’s plan for the believer to persevere unto life and godliness. The epistle’s secondary theme of persevering against false doctrine through the knowledge of God is also emphasized in the phrases, “through the knowledge of God, and of Jesus our Lord,” (1:2) and “through the knowledge of him that hath called us to glory and virtue,” (1:3). Thus, we immediately see the message of this Epistle telling us how to persevere and overcome false doctrine through the knowledge of God. In addition, we note that this passage of Scripture places emphasis upon man’s mental realm of understanding, since our role is to grow in the knowledge of God by partaking of His divine character. This emphasis of our mind is contrasted to 1 John, which emphasizes our way of overcoming false doctrine through a pure heart; and Jude’s epistle emphasizes overcoming through a godly lifestyle, or our physical actions. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:3-15 emphasizing the perseverance of the New Testament Church 77 amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises, God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises, God the Father exhorts us to make our calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Here is a proposed outline: a) Predestination: We Partake of His Divine Nature through the Promises of His Word (1:3-4). In 2 Peter 1:3-4 the apostle Peter emphasizes the Father’s role in our predestined election (1:3-4). He tells us that through His divine election the Father makes provision for and predestined our perseverance. His divine power has given unto us all things that pertain to life and godliness (1:3) through His “exceeding great and precious promises” (1:4), to which we must believe and follow. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:3-4 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined 78 plan for them to partake of His divine nature, God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature, God the Father exhorts us to make our calling and election sure in light of His predestined plan for them to partake of His divine nature. b) Calling: How to Become Partakers of His Divine Nature (1:5-11). In 2 Peter 1:5-11 the apostle Peter emphasizes our role in responding to this calling and election by growing in the knowledge of the Lord Jesus Christ (1:5-11), which is initially reflected in the salutation, “through the knowledge of God, and of Jesus our Lord” (1:2). 2 Peter 1:5-11 gives us a list of virtues that characterizes our Christian grown as we strive to become “partakers of His divine nature” (1:4) by making our “calling and election sure” (1:10). The eight virtues listed here are faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness and love. Note that our faith is the basic ingredient, or the foundation, that supports our growth upon which all other virtues are laid. If we are going to have anything in the Kingdom of God, we must start with our faith in God’s Word for that area of our lives. The last virtue listed is love, which means that our objective is to walk in the godkind of love towards others. Peter will confront false teachers shortly in this epistle; but first he lays down these virtues as a foundation for his argument against them, showing that the love walk is the ultimate goal of every believer. These divine virtues listed in 2 Peter 1:5-7 reflect the Father’s redemptive plan for every believer. faith virtue knowledge temperance patience godliness brotherly, kindness love necessary for justification necessary for beginning the process of sanctification necessary for indoctrination necessary for divine service necessary for perseverance glorification glorification glorification However, they are described from the perspective of our mental development in God’s Word as a “shield” to endure false doctrine and as necessary virtues to development a Christ-like character. Therefore, 2 Peter 1:8 says we will not be unfruitful if we pursue this spiritual journey. 79 Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:5-11 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure by heeding His call to grow in the knowledge of His promises. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure by heeding His call to grow in the knowledge of His promises, God the Father has exhorted the New Testament Church to make their calling and election sure by heeding His call to grow in the knowledge of His promises. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure by heeding His call to grow in the knowledge of His promises, God the Father exhorts us to make our calling and election sure by heeding His call to grow in the knowledge of His promises. c) The Occasion of His Writing: Peter’s Impending Departure (1:1215). In 2 Peter 1:12-15 the apostle Peter reveals his soon departure from this earth foreordained by God the Father and his effort to write this epistle to leave the Church with divine instructions on becoming established in God’s Word This verse gives us the occasion, or the circumstances, that prompted him to write to the churches. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:12-15 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of his impending departure. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of his impending departure, God the Father has exhorted the New Testament Church to make their calling and election sure by giving us the prophetic messages of the epistles of Peter. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure by giving 80 us the prophetic messages of the epistles of Peter, God the Father exhorts us to make our calling and election sure by giving us the prophetic messages of the epistles of Peter. 3. The Believer’s Justification (1:16-2:22). In 2 Peter 1:16-2:22 the apostle Peter confirms the certainty of the believer’s justification before God and His vindication against the adversaries of the truth of the Holy Scriptures and the Gospel of Jesus Christ. God the Father spoke on Mount Sinai to confirm the deity of Jesus Christ and the certainty of the Gospel so that the preaching of the apostles served as a sure anchor of truth in the perseverance of the saints (1:16-18). God the Father spoke to mankind through the Holy Scriptures as a sure anchor of truth in the perseverance of the saints (1:19-21). God the Father judged the ungodly to assure His people of the certainty of divine judgment and vindication against their adversaries as a sure anchor of truth in the perseverance of the saints (2:1-22). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:16-2:22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries, God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries, God the Father confirms our justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against our adversaries. Here is a proposed outline: a) Our Justification: Jesus’ Role in our Perseverance against False Doctrines (1:16-18). In 2 Peter 1:16-18 the apostle Peter reveals the role of God the Father in providing His Word to us through Jesus Christ His Son in order to secure our salvation. In this passage of Scripture, Peter gives us a brief description of the events that took place on the Mount of 81 Transfiguration in Matthew 17:1-8, where he was an eyewitness of Jesus' majesty. God the Father testified of Jesus’s role in our salvation when He said, “This is My Beloved Son, in whom I am well pleased,” (2 Peter 1:16-18). We place our faith in this word of testimony by believing in Jesus Christ as God’s Son. Thus, God the Father spoke on Mount Sinai to confirm the deity of Jesus Christ and the certainty of the Gospel so that the preaching of the apostles served as a sure anchor of truth in the perseverance of the saints. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:16-18 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration, God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration, God the Father confirms our justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. b) Our Justification: The Holy Spirit’s Role in our Perseverance against False Doctrines (1:19-21). In 2 Peter 1:19-21 the apostle Peter reveals the role of God the Father in providing His Word to us through the Holy Spirit to secure our salvation. He did this by the inspiration of the Scriptures (1:20-21). Thus, God the Father spoke to mankind through the Holy Scriptures as a sure anchor of truth in the perseverance of the saints. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:19-21 emphasizing the perseverance of the New Testament 82 Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit, God the Father has confirmed the believer’s justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit, God the Father confirms our justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. c) Our Justification: God the Father’s Role in the Justification/Vindication against Ungodly Men (2:1-22). Just because God made a way of redemption for mankind does not mean that our redemption comes without an effort on our part. 2 Peter 2:1-3 states that false teachers will enter the congregations of believers and deceive many; however, their judgment is certain. Peter confirms this statement by giving three testimonies of God’s divine judgment from the Old Testament Scriptures, which are sufficient to confirm his statement. He will refer to the fallen angels bound in Hell (2:4), to the destruction of wicked men by the Flood in the days of Noah (2:5), and to the destruction of Sodom and Gomorrah (2:6-8). Peter promises us that God will deliver us from such deception (2:9), having used Lot as an example (2:7-8). Therefore, he describes the characteristics of false teachers in the church (2:10-22). Peter tells his readers in the next chapter that they can be delivered from this danger by paying attention to the Holy Scriptures and Holy Apostles (3:1-2). Thus, God the Father judged the ungodly to assure His people of the certainty of divine judgment and vindication against their adversaries as a sure anchor of truth in the perseverance of the saints. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:1-22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: 83 Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries. Here is a proposed outline: (1) Warnings against False Teachers (2:1-3). In 2 Peter 2:1-3 the apostle Peter tells his recipients that false teachers will enter the congregations of believers and deceive many; however, their judgment is certain. Peter will confirm this statement by giving three testimonies of God’s divine judgment from the Old Testament Scriptures (2:4-9), which are sufficient to confirm his statement. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:1-3 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, who have attempted to exploit the churches. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, who have attempted to exploit the churches, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, who have attempted to exploit the churches. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His 84 vindication against their adversaries, who have attempted to exploit the churches, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries, who have attempted to exploit us. (2) Three Testimonies of God’s Judgment against the Ungodly (2:4-9). 2 Peter 2:4-9 gives three testimonies from the Old Testament of God’s divine judgment upon the ungodly. Peter will refer to the fallen angels now bound in Tartarus (2:4), to Noah and the Flood (2:5), and to Lot and the judgment of Sodom and Gomorrah (2:6-8). Three testimonies were considered sufficient in order to establish the truth. Thus, these three Old Testament stories establish the fact that God will judge the ungodly. He will give a closing, summary statement in 2:9 of how God is able to deliver the godly from the Day of Judgment, while punishing the ungodly. Peter will later say in this Epistle that if the righteous are scarcely saved, how much worse for the unrighteous (4:18). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:4-9 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries, confirmed through the testimony of divine judgment in the Scriptures. Here is a proposed outline: 85 (a) The Fallen Angels (2:4). In 2 Peter 2:4 the apostle Peter gives the well-known story of the fallen angels as the first example of God’s divine judgment against the ungodly. God judged the ungodly angels and spared those who were faithful. (b) Noah and the Flood (2:5). In 2 Peter 2:5 the apostle Peter gives the well-known story of Noah and the flood as the second example of God’s divine judgment against the ungodly (Gen 6:57:24). God judged the world of sinners and spared Noah and his family. (c) The Destruction of Sodom and Gomorrah and Lot’s Deliverance (2:6-8). In 2 Peter 2:6-8 the apostle gives the story of how God destroyed Sodom and Gomorrah and delivered righteous Lot as the third example of divine judgment. This story is taken from Genesis 19:1-38. (d) Conclusion (2:9). In 2 Peter 2:9 the apostle Peter concludes that the Lord always delivers the godly and punishes the ungodly. (3) The Characteristics of False Teachers (2:10-16). In 2 Peter 2:10-16 the apostle Peter reveals particular characteristics of the false teachers that will attempt to invade the churches. Their vice of financial covetousness accompanies fleshly indulgence. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:10-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by describing their wicked deeds. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by describing their wicked deeds, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries in light of their wicked deeds. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His 86 vindication against their adversaries in light of their wicked deeds, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries in light of their wicked deeds. (4) The Judgment of False Teachers (2:17-22). After discussing the characteristics of false teachers in 2 Peter 2:10-16, the apostle Peter reveals the divine judgment of false teachers in 2 Peter 2:17-22. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:17-22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by His divine judgment. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by His divine judgment, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries by His divine judgment. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries by His divine judgment, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries by His divine judgment. 4. Our Glorification: The Certainty of Christ’s Return (3:1-16). In 2 Peter 3:1-16 the apostle Peter places emphasis upon the believer’s glorification as he awaits the Second Coming of Jesus Christ amidst scoffers. He exhorts his readers to give attention to the Holy Scriptures because scoffers will come to deny the Second Coming of Jesus Christ and the believer’s glorification (3:14). Peter reminds his readers of the Story of Creation to assure them that God has a plan of redemption set forth that will come to pass (3:5-7). He then reconfirms the certainty of the Second Coming of Jesus Christ (3:8-10) before calling us to prepare for His Coming (3:11-13) and to persevere in the faith (3:14-16). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:1-16 emphasizing the perseverance of the New Testament Church 87 amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Here is a proposed outline: a) Warning of the Coming of Scoffers (3:1-4). In 2 Peter 3:1-4 the apostle Peter warns the believers that scoffers will come and mock those who believe in the Second Coming of Christ Jesus. However, they can be delivered from this danger by paying attention to the Holy Scriptures and Holy Apostles (3:1-2). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:1-4 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers who deny the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers who deny the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers who deny the Second Coming of Jesus Christ. 88 b) The Story of Creation (3:5-7). As we study the Scriptures, we find that there are a number of passages that reveal the events in the Story of Creation. We have the testimony of the Father’s role in Genesis 1:1-2:4 as the One who has planned and foreknown all things. We have the testimony of the Son’s role in John 1:1-14 as the Word of God through whom all things were created. In Proverbs 8:22-31, we have the testimony of the role of the Holy Spirit in creation as the Wisdom and Power of God. Job 38:1-39:30 reveals the majesty and glory of God Almighty by describing the details of how His creation came into existence. 2 Peter 3:5-7 refers to the story of creation with emphasis upon God’s pending destruction of all things in order to judge the sins of mankind. Hebrews 11:3 tells us how it is by faith that we understand how the world was created by the Word of God. We can find many other brief references to the creation of the earth throughout the Scriptures. 2 Peter 3:5-7 tells us that the heavens and the earth were created by God’s Word (3:5), that they were destroyed by His Word with a flood (3:6) and are now kept by His Word (3:7) and will soon be destroyed with fire by His word (3:7). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:5-7emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. 89 c) The Certainty of the Second Coming (3:8-10). In 2 Peter 3:8-10 the apostle Peter reaffirms the Second Coming of Christ Jesus. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:8-10 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. d) Exhortation to Prepare for the Second Coming (3:11-13). In 2 Peter 3:11-13 the apostle Peter exhorts his readers to prepare for and anticipate the Second Coming of the Lord. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:11-13 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ. 90 Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers by preparing ourselves for the Second Coming of Jesus Christ. e) Exhortation to Persevere in the Faith in Light of Christ’s Return (3:14-16). In 2 Peter 3:14-16 the apostle Peter exhorts his readers to be diligent to persevere and live a godly lifestyle so that they may obtain salvation. Peter is not using the word “salvation” in this passage in its narrow sense by referring to our initial salvation experience. Rather, Peter is referring to our entrance into Heaven through the process of sanctification. He then refers to the Pauline epistles for an explanation of this salvation. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:14-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. 5. Conclusion: Closing Summary Statement (3:17-18). In 2 Peter 3:17-18 the apostle Peters makes a closing remark with a warning not to fall away, then he offers the remedy, which is to grow in the grace and knowledge of Jesus Christ, which emphasizes the secondary theme of this epistle. Peter opened this epistle with a similar warning in 2 Peter 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” 91 Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:17-18 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of a concluding exhortation to grow in the knowledge of Jesus Christ: Exegetical Idea – The apostle Peter exhorted his readers to persevere by growing in the knowledge of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere by growing in the knowledge of Jesus Christ, God the Father has called His Church to persevere by growing in the knowledge of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere by growing in the knowledge of Jesus Christ, God the Father calls us to persevere by growing in the knowledge of Jesus Christ. III. Outline of the Literary Structure The reason for preparing an outline of the literary structure of a book is to visualize its theological framework at a glance. This brevity allows one to look at the book’s framework from beginning to end in order to understand the author’s purpose. The following outline is a summary of the preceding literary structure; thus, it reflects the theological framework of the epistle of 2 Peter: its purpose, its threefold thematic scheme, and its literary structure. As a result, this outline offers sermon sections that fit together into a single message that can be used by preachers and teachers to guide a congregation or class through the epistle of 2 Peter. This journey through 2 Peter will lead believers into one aspect of conformity to the image of Christ Jesus that was intended by the Lord, which in this book of the Holy Scriptures is to prepare Christians to persevere amidst false teachings by understanding how to grow in the grace and knowledge of God’s Word, which develops their character into Christlikeness. Outline 1. Salutation 1:1-2 2. Foreknowledge: Our Divine Calling and Election a) Predestination: Partaking of His Divine Nature b) Calling: How to Become Partakers of His Divine Nature c) Peter’s Impending Departure: The Occasion of His Writing 1:3-15 1:3-4 1:5-11 1:12-15 92 3. The Believer’s Justification a) Our Justification: Jesus’ Role in our Perseverance b) Our Justification: The Holy Spirit’s Role in Perseverance c) Our Justification: God the Father’s Vindication (1) Warnings against False Teachers (2) Three Testimonies of God’s Judgment against Ungodly (a) The Fallen Angels (b) Noah and the Flood (c) The Destruction of Sodom and Gomorrah (d) Conclusion (3) The Characteristics of False Teachers (4) The Judgment of False Teachers 1:16-2:22 1:16-18 1:20-2:22 2:1-22 2:1-3 2:4-9 2:4 2:5 2:6-8 2:9 2:10-16 2:17-22 4. Our Glorification: The Certainty of Christ’s Return a) Warning of the Coming of Scoffers b) The Story of Creation c) The Certainty of the Second Coming d) Exhortation to Prepare for the Second Coming e) Exhortation to Persevere in Light of Christ’s Return 3:1-16 3:1-4 3:5-7 3:8-10 3:11-13 3:14-16 5. Conclusion: Closing Summary Statement 3:17-18 93 THE TEXT, EXEGESIS AND COMMENTS The Salutation (Greeting) (2 Peter 1:1-2) 2 Peter 1:1-2 serves as a customary salutation opening this epistle in which the apostle Peter greets his recipients. This salutation reflects the theme of this epistle, which is the believer’s perseverance against false doctrines by the office and ministry of God the Father. We have emphasis placed upon the Father’s role in our election in 1:1, and our response by growing in the knowledge of Jesus seen in 1:2. Significantly, God the Father has provided His Word of promise, and we are to understand His Word in our minds so that we can choose to persevere. Literary Evidence for the Structure. The opening salutations of the New Testament epistles generally contain three literary elements that were customary in the first century: (1) the name of the writer, (2) the name of the recipient(s), and (3) a blessing of God’s grace, peace, and mercy. 2 Peter 1:1-2 contains all three of these elements. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:1-2 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses: Exegetical Idea – The apostle Peter was inspired to write to the Jewish believers of the Diaspora, exhorting them to persevere amidst false doctrines in light of their election as God’s people. Theological Idea – Because the apostle Peter was inspired to write to the Jewish believers of the Diaspora, exhorting them to persevere amidst false doctrines in light of their election as God’s people, God the Father has exhorted the New Testament Church to persevere amidst false doctrines in light of their election as God’s people. Homiletical Idea – Because God the Father has exhorted the New Testament Church to persevere amidst false doctrines in light of their election as God’s people, God the Father exhorts us to persevere amidst false doctrines in light of our election as God’s people. The Text 94 1 Simon Peter a servant and an apostle of Jesus Christ to them that have received a faith of the same kind as ours through (the) righteousness of God and our Saviour Jesus Christ. 2Grace to you and peace be multiplied through (the) knowledge of God and of Jesus our Lord. A Comparison of the Recipients within the Salutation of the Petrine and Pauline Epistles. The apostle Peter does not use the phrase “saints” in his salutations as does the apostle Paul, whom he mentions in his second epistle (2 Pet 3:15). The reason may result from the fact that Peter did not have the same revelation of the Gospel of Jesus Christ that was given to Paul, whose epistles laid down the doctrines of the New Testament Church and which describes the identity of every believer in Christ as “saints” before God. Instead, Peter addresses his recipients as “elect” (1 Pet 1:1) and as “those of like precious faith” (2 Pet 1:1). Peter does not appear to make as much of a distinction between the Jew and the New Testament Church with these phrases. For example, the Jews understood that the nation of Israel was God’s elect, so Peter defines this divine election in light of the redemptive work of Jesus Christ in his opening salutation (1 Pet 1:1-2). Also, the Jews had faith in God as well as the New Testament believers, so Peter defines this faith in God in light of the redemptive work of Jesus Christ (2 Pet 1:1-2). Both Jew and Christian believe in the same God, but the Christian’s knowledge of God has been greatly enlightened through the acceptance of Jesus Christ as the Messiah (2 Pet 1:2). 1:1 “Simon Peter” (Συμεὼν Πέτρος). In some Greek manuscripts, The Greek name “Συμεὼν Πέτρος” has a variant reading of “Σίμων Πέτρος.” The name Συμεὼν (Simeon) is Peter’s Jewish (Semitic) name ‫ׁשמעון‬, and Σίμων (Simon) is its Hellenistic (Greek) form. This variation occurs because Peter’s Semitic name Συμεὼν occurs only twice in the New Testament (Acts 15:14, 2 Pet 1:1), while the apostle is called by the Greek form of his name Σίμων approximately fifty times. The early Church fathers consistently used the name Σίμων in their writings.118 1:1 “a servant and an apostle of Jesus Christ” (δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ). Simon Peter declares himself as one of the twelve apostles in his salutation by saying, “a servant and an apostle of Jesus Christ.” He became a servant of Christ when he forsook his fishing nets and began to follow Him (Matt 4:18-20). He became an apostle when Christ Jesus chose the Twelve (Matt 10:1-4). The word ἀπόστολος (apostle) literally means, “one who is sent out.” Within the context of the office of the New Testament, this word involves a sense of divine calling for a mission to be accomplished. 118 Richard J. Bauckham, 2 Peter, Jude, in Word Biblical Commentary, vol. 50, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1983), 166, Logos. 95 The twenty-seven books of the New Testament carry the weight of the apostolic authority of the Twelve apostles of the Lamb of God, Jesus Christ. These books were either written by or directly endorsed by one of these apostles. The early Church submitted herself to the instructions and doctrines of these writings because of their level of authority and divine inspiration. The apostle Peter wrote two epistles in the New Testament under apostolic authority by the inspiration of the Holy Spirit. This apostolic authority is clearly reflected throughout the first and second epistles of Peter. Karen Jobes cites several Church fathers who acknowledged the apostolic authority of the New Testament writers.119 Ignatius writes, “I do not, as Peter and Paul, issue commandments unto you. They were apostles; I am but a condemned man.” (The Epistle of Ignatius to the Romans 4.3) (ANF 1); “I do not issue orders to you, as if I were some great person. For though I am bound for the name [of Christ], I am not yet perfect in Jesus Christ. For now I begin to be a disciple, and I speak to you as fellow-disciples with me.” (The Epistle of Ignatius to the Ephesians 3.1) (ANF 1); “I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles” (The Epistle of Ignatius to the Magnesians 6.1) (ANF 1) Polycarp writes, “Let us then serve Him in fear, and with all reverence, even as He Himself has commanded us, and as the apostles who preached the Gospel unto us, and the prophets who proclaimed beforehand the coming of the Lord [have alike taught us].” (The Epistle of Polycarp to the Philippians 6.3) (ANF 1) 1:1 “to them that have received a faith of the same kind as ours” (τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν). The Greek word λαγχάνω to mean, “to be appointed or chosen by lot” (BAGD). This Greek word is used four times in the New Testament (Luke 1:9. John 19:24, Acts 1:17, 2 Pet 1:1): Luke 1:9, “According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.” John 19:24, “They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.” Acts 1:17, “For he was numbered with us, and had obtained part of this ministry.” This faith was appointed to them by God through His saving grace. As they received the implanted Word (Jam 1:21), faith arose in their hearts. Peter teaches us that God’s Word is incorruptible (1 Pet 1:23) and pure (1 Pet 2:1). His Word alone has the power to give life to man’s spirit and establish faith in the heart of those that receive it. 119 Karen H. Jobes, 1 Peter, in Baker Exegetical Commentary on the New Testament, eds. Robert W. Yarbrough and Robert H. Stein (Grand Rapids, Michigan: Baker Academic, 2005), 59-60, Logos. 96 The phrase “like precious,” means, “equal in value, the same kind” (BAGD) or “equally precious, equally honored” (Thayer). Many different types of faiths, or doctrines, in God exist today, but only one is the precious saving faith of the Lord Jesus Christ. As mightily God was working in and through Peter and the apostles, our faith is just as precious and honored in God’s eyes. God is willing to honor and move in our lives, as we trust Him, just as He did for those early apostles. Note in 1 Timothy 1:12-17 that the apostle Paul was saved as an example of God's longsuffering towards mankind. The phrase “to them that have obtained like precious faith with us” is unique to the New Testament. Peter uses a verb that means these believers had received their faith by divine allotment, perhaps alluding to the divine allotment of land given to the twelve tribes of Israel during the time of the conquest of Canaan by Joshua. However, theirs is a spiritual inheritance. It places emphasis upon their divine election by God the Father, in contrast to pointing out their role in accepting Christ to receive salvation. This epistle is clearly addressed to those who have been born again through faith in Christ Jesus and washed clean in His precious blood. It will be important to note that all New Testament epistles are addressed to regenerated believers, and not to the lost, whether Jew or Gentile. Since Peter confronts false teachers in the second chapter, he opens his epistle by establishing the fact that there is a genuine faith in Christ that is precious and valuable, one that believers must strive to maintain in the midst of other false doctrines infiltrating the churches. 1:1 “through (the) righteousness of God and our Saviour Jesus Christ” (ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ). The apostle Peter emphasizes in his opening verse of 2 Peter that God’s standard of righteousness is impartial to everyone. God respects no person in His will to redeem and bless mankind. This is why Peter says that through God’s righteousness all believers have obtained like precious faith. In this statement, he also calls Jesus Christ “our God.” Such as statement reflects back upon his first confession of faith in Jesus as the Son of God in Matthew 16:16, “And Simon Peter answered and said, Thou art the Christ, the Son of the living God.” This first confession of faith in the deity of our Lord Jesus Christ made by Peter was so important that it changed the focus of Jesus’ public ministry. After the events on the Mount of Transfiguration, Jesus began to prepare His twelve Apostles for His Passion, that is, His crucifixion, death, burial, and resurrection. After ministering to the public for about three years, Jesus began to focus His time and attention upon the Twelve, preparing them for His Passion so that their faith would not fail them. Now, as he writes to believers, he again establishes this confession of faith in Christ’s deity to his readers so that their faith would not fail them during the trials ahead. These 97 believers were being assaulted by false teachings, and their confession of faith in Jesus’ deity and atonement for sins must not waiver. 1:2 “Grace to you and peace be multiplied” (χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη). The Pauline, Petrine, and Johannine Greetings. Scholars discuss the meaning of Paul’s epistolary greetings from two different angles, either an historical approach or a theological approach. The historical approach evaluates the history behind the use of the words “grace” and “peace” in traditional greetings, with this duet of words limited in antiquity to New Testament literature. McGee says the word “grace” in Paul’s greetings was a formal greeting used in Greek letters of his day, while the word “peace” was the customary Jewish greeting.120 John Grassmick says the Greek word χαίρειν was a common greeting in classical Greek epistles (note this use in Acts 15:23; 23:26, Jas 1:1), so that χάρις was a “word play” Paul used in conjunction with the Hebrew greeting “peace.”121 Thus, Paul would be respectfully addressing both Greeks and Jews in the early Church. However, Paul uses these same two words in his epistles to Timothy, Titus, and Philemon, which weakens the idea that Paul intended to make such a distinction between two ethnic groups when using “grace” and “peace.” Perhaps this greeting became customary for Paul and lost its distinctive, cultural elements. A theological approach is proposed by James Denney, who explains the relationship of these two words as a cause and effect. He says that grace is God’s unmerited favor upon mankind, and the peace is the result of receiving His grace and forgiveness of sins.122 In a similar statement, Charles Simeon says the phrase “‘grace and peace’ comprehended all the blessings of the Gospel.”123 The word χάρις means, “grace, favour.” God’s grace or undeserved favour comes only through Jesus Christ, as we read in John 1:17, “For the law was given by Moses, but grace and truth came by Jesus Christ.” The apostle Paul makes numerous references to how man accesses God’s grace through Jesus Christ: “By whom we have received grace and apostleship” (Rom 1:5), “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Rom 5:21), “But by the grace of God I am what I am” (1 Cor 15:10), “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:” (Eph 2:8), “Unto me, who am less than the least 120 J. Vernon McGee, The Epistle to the Romans, in Thru the Bible With J. Vernon McGee, vol. 5 (Nashville: Thomas Nelson Pub., 1998), 649, Logos. 121 John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232. 122 James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16. 123 Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth and Ball, 1833), 285. 98 of all saints, is this grace given” (Eph 3:8), “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” (Heb 4:16) God’s holiness has not changed, but access to His grace has now been made possible through our faith in Christ Jesus. God’s children must live by God’s grace in their daily walk with the Lord. The children of Israel serve as an example of God’s grace. For example, in Exodus 33:2-3, 15-17, God would have consumed Israel if He had come into the midst of a stiff-necked people. Moses prayed for favour in God’s eyes and for God to go with them. God gave them favour and showed it by going with them. This story testifies of God's grace. When God’s presence comes in our lives by grace, a peace settles in our hearts. Jesus said, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.” (John 14:27) Paul writes, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” (Rom 5:1) He says, “For to be carnally minded is death; but to be spiritually minded is life and peace.” (Rom 8:6) He says, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” (Phil 4:6-7) Again, he says, “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.” (Col 3:15) In Romans 15:13, He is called the “God of peace,” because His presence brings peace.124 God’s peace in the heart of His children is the evidence of His grace poured forth in our lives. The Pauline, Petrine, and Johannine Blessing. In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Matt 10:13), so did the apostle Paul open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. We can bless a house by speaking God's peace upon it, as Jesus said, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.” (Matt 10:13) Maclaren acknowledges this prophetic element of the Pauline blessings by describing them as “a desire which is so certain of its own fulfilment, that it is a prophecy, just because it is a prayer.”125 This practice of speaking blessings upon God’s children may have its roots in the priestly blessing of Numbers 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in the book of Ruth that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing, saying, 124 Bertha Smith, Go Home and Tell (Nashville, Tennessee: Baptist Sunday School Board, 1964), 85. 125 Alexander Maclaren, Colossians and Philemon, in The Expositor’s Bible, ed. William R. Nicoll (London: Hodder and Stoughton, 1902), 430. 99 “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.” (Ruth 2:4) We also see this practiced by the king David when he said, “mercy and truth be with thee” (2 Sam 15:20). We see this blessing reflected again in Psalms 129:8, “Neither do they which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.” Therefore, a word of blessing upon one another was part of the Jewish cultural greeting. These examples provide us the background as to why Paul was speaking a blessing upon the church at Ephesus, especially that God would grant them more of His grace and abiding peace that they would have otherwise not known. In faith, we can receive this same blessing into our lives. Paul actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers to each of his epistles. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deut 27:11-26). Thus, the blessings and curses of Deuteronomy 28:1-68 were placed upon the land. All who obeyed the Law received these blessings, and all who disobeyed received this list of curses. In the same way, Paul invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle. We see this obligation of the recipients in Beck’s translation of 2 Peter 1:2, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace.” When we pray for others, God shows grace to both them and us. This same blessing applies not only to the recipients of this epistle two thousand years ago, but also to you and me today. This is a spoken blessing, which blesses men, a blessing that we can receive today by receiving God's Word. Through Christ Jesus, the Church has become the recipient of the manifold aspects of the grace, peace, and mercy of God. Through our faith and obedience to the teachings of each of the New Testament epistles, we receive the grace, peace, and mercy to walk in divine blessings and victory in this life. In the epistle of Romans, the manifold aspects of God’s grace, peace, and mercy are imparted into the life of the believer as he offers his life as a living sacrifice to take the Gospel to the nations; in the epistle of Ephesians, as he walks worthy of his calling by engaging in spiritual warfare to fulfill God’s plan of redemption for mankind; in the epistle of Philippians, as he partners with God’s servants in fulfilling God’s plan of redemption for mankind; in the epistle of Colossians, as he allows Christ to have preeminence in his daily lifestyle; in the epistle of Galatians, as he lives as a new creature in Christ while walking in freedom from the bondages of this world; in the epistles of 1 and 2 Thessalonians, as he sanctifies his life in anticipation of the Second Coming of Jesus Christ; in the epistle of 1 Corinthians, as he walks in love 100 while manifesting the gifts of the Spirit; in the epistle of 2 Corinthians, as he endures hardships while fulfilling his calling. God’s abundance of grace, peace, and mercy are available for those of His children who live by faith and obedience in their spirit, soul, body, and material possessions. Therefore, Paul said, “But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.” (1 Cor 15:10) Regarding the word “mercy” in the Pauline greetings, it is interesting to note that this word is only used by Paul in his introductions to the Pastoral Epistles (1 Tim 1:2, 2 Tim 1:2, Titus 1:4), while the word is lacking in the introductions to his other epistles (Rom 1:7, 1 Cor 1:2, 2 Cor 1:2, Gal 1:3, Eph 1:2, Phil 1:2, Col 1:2, 1 Thess 1:1, 2 Thess 1:2, Phlm 3). One suggestion as to why Paul blessed these leaders with mercy and not the congregations is because this is one quality that every pastor must exhibit in order to work with people. We find in Romans 12:6-8 that mercy is a gift. Thus, Paul may have been blessing Timothy and Titus with mercy so that they would have it to minister to others. Finally, we must ask the question concerning the office and ministry of the Holy Spirit in the Pauline salutations of his epistles. He mentions the work of the Lord Jesus Christ and of God the Father in the believer’s sanctification, but where is the Holy Spirit mentioned? One pastor asking this question to the Lord felt that God’s reply was that the Holy Spirit was there because Paul was writing these epistles under His divine inspiration.126 Thus, the Trinity of God the Father, Jesus Christ the Son, and God the Holy Spirit is present in Paul’s salutations to his churches as well as and in his Pastoral Epistles. Application. Every believer’s sanctification is a long and enduring process that requires God pouring out his mercy, peace, and love upon His children. We reciprocate with the same by offering mercy, peace, and love towards one another as we grow in faith. Thus, the apostles opened most of their New Testament epistles with this act of love. 1:2 “through the knowledge of God and of Jesus our Lord” (ἐν ἐπιγνώσει τοῦ θεοῦ καὶ Ἰησοῦ τοῦ κυρίου ἡμῶν). We first experienced God’s grace and peace through the knowledge of Jesus as our Saviour, as John writes in John 17:3, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” Through this growing knowledge of our Saviour, God’s grace and peace are multiplied in our lives. We grow in this knowledge through partaking of His Word. This idea is continued in the next verse, “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue.” We see the 126 Gregory Westermeyer, “Sermon,” Cornerstone Family Fellowship, Panama City, Florida, 8 November 2023. 101 foundational theme of the perseverance of the saints against false doctrines reflected in the phrase “through the knowledge of God, and of Jesus our Lord” in 2 Peter 1:2. God wants His grace and peace to grow in our lives, but we must open the door for Him to pour it into our hearts as we hear and obey His Word. The Foreknowledge of the God the Father: Predestination and Calling to Make Our Divine Calling and Election (2 Peter 1:3-15) The epistle of 2 Peter places emphasis upon the role of God the Father in our divine election, and more particularly, upon our perseverance by growing in the knowledge of His Word. In 2 Peter 1:3-15 the apostle Peter reveals the role of God the Father through His foreknowledge in providing His children a way to make their calling and election sure by growing in the knowledge of His Word. The central message of 2 Peter 1:3-15 is the apostle’ call for every believer “to make his calling and election sure” (1:10), which is accomplished by “partaking of His divine nature” through His “exceeding great and precious promises” (1:3-4). This emphasis is reflected in the opening salutation, which says that it is by His righteousness we have obtained “like precious faith” (1:1). In 2 Peter 1:3-4 the apostle Peter’s tells his readers that God has predestined His children to partake of His divine nature through the knowledge of His Word. In 2 Peter 1:5-11 he exhorts believers to make their calling and election sure by growing in the revelation of the knowledge of Jesus Christ. God has given us His Word so that we can secure our election. As we partake of His Word, our lives will follow the course of developing the virtues outlined in 1:5-7. Peter then discusses his soon departure from this earth foreordained by God the Father and his effort to write this epistle to leave the Church with divine instructions on becoming established in God’s Word (1:12-15). Literary Evidence for the Theme. We find the foundational theme of the perseverance of the saints emphasized within this introductory passage of 2 Peter when it says, “According as his divine power hath given unto us all things that pertain unto life and godliness,” (1:3). In other words, Peter is going to write about God’s plan for the believer to persevere unto life and godliness. The epistle’s secondary theme of persevering against false doctrine through the knowledge of God is also emphasized in the phrases, “through the knowledge of God, and of Jesus our Lord,” (1:2) and “through the knowledge of him that hath called us to glory and virtue,” (1:3). Thus, we immediately see the message of this Epistle telling us how to persevere and overcome false doctrine through the knowledge of God. In addition, we note that this passage of Scripture places emphasis upon man’s mental realm of understanding, since our role is to grow in the knowledge of God by partaking of His divine character. This emphasis of our mind is contrasted to 1 102 John, which emphasizes our way of overcoming false doctrine through a pure heart; and Jude’s epistle emphasizes overcoming through a godly lifestyle, or our physical actions. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:3-15 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises, God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises, God the Father exhorts us to make our calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Here is a proposed outline: 1. Predestination: We Partake of His Divine Nature thru His Word 1:3-4 2. Calling: How to Become Partakers of His Divine Nature 1:5-11 3. The Occasion: Peter’s Impending Departure 1:12-15 Steps to Godliness. 2 Peter 1:3-11 gives us steps that we can take in order to ensure our entrance into Heaven. We find out that by pursuing the knowledge of God’s Word we are able to become partakers of His divine nature and escape the corruption of this world. We can find a similar passage in Proverbs 4:1-27 which tells us that as we partake of God’s Word we are able to transform our hearts (4:19) renew our minds (4:10-19) and direct our bodies (4:20-27) towards godliness. Predestination: We Partake of His Divine Nature through the Promises of His Word (2 Peter 1:3-4) 103 In 2 Peter 1:3-4 the apostle Peter emphasizes the Father’s role in our predestined election (1:3-4). He tells us that through His divine election the Father makes provision for and predestined our perseverance. His divine power has given unto us all things that pertain to life and godliness (1:3) through His “exceeding great and precious promises” (1:4), to which we must believe and follow. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:3-4 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature, God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature, God the Father exhorts us to make our calling and election sure in light of His predestined plan for them to partake of His divine nature. The Text 3 As He has given to us all things that pertain to life and godliness by His divine power through the knowledge of the One who called us by His own glory and virtue, 4by which (divine attributes) there are given to us precious and great promises, in order that by these we might become partakers of (His) divine nature, after having escaped the corruption that is in the world through lust. 1:3 “As He has given to us all things that pertain to life and godliness” (Ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης). “As He has given to us”. Notice that the verb is past tense in the Greek text, which is called the perfect tense. Dana and Mantey say, “The perfect is the tense of complete action . . . That is, it views action as a finished product.”127 If this is the case, then 2 Peter 1:3 tells us God has already made provision for everything we 127 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (London: The MacMillan Company, c1927, 1955), 200. 104 need in our lives regarding “life and godliness.” We must then ask the question, “What is my role in receiving and walking in this abundant life and godly character?” The message in 2 Peter is designed to answer this question for us. “all things that pertain to live and godliness”. God has provided everything we need to live an abundant life with a godly character. This abundant life includes peace of mind, health, financial prosperity, and wisdom in our relationships with others. Abundant life encompasses every area of our lives. These things become a part of our lives through the growing knowledge of God’s Word. The bloodline of sinful man partakes of bondage and fear and lack and sickness. However, Jesus Christ redeemed us from this curse so that we might live an abundant life. “by His divine power”. God the Father’s divine power is imparted unto us through the working of the Holy Spirit that indwells us. Paul describes this inner strength in Ephesians 3:16, “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;” Ephesians 3:20, “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,” 1:3 “through the knowledge of the One who called us by His own glory and virtue” (διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ). “through the knowledge of the One”. We see the foundational theme of the perseverance of the saints against false doctrines reflected in the phrase “through the knowledge of God, and of Jesus our Lord” and “through the knowledge of Him” (1 Pet 1:2-3). We must get to know God the Father and Jesus Christ His Son through God’s Word and through fellowship with Him in prayer in order to overcome false doctrines. This epistle closes by exhorting us to grow in this grace and knowledge in order not to fall (2 Pet 3:17-18). There is a place and a season in a believer’s life for miracles and deliverance; but we must not neglect the important aspect of daily Christian growth and development through the knowledge of God and His ways, which come through His Word. In other words, a miracle does not make us partakers of His divine nature, as we note how the children of Israel were delivered from Egyptian bondage and turned to worship a golden calf in the wilderness. Second Peter will say that through Christian growth we are brought into conformity with his divine nature. This maturity and strength of divine character is what gives us the wisdom to escape from the corruption of the world system that binds the unrepentant world. We may have been marvelously set free from bondages of sin at conversion; but we must apply God’s Word to our lives to stay free and avoid being entangled again, as noted in 2 Peter 2:20, “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.” Paul makes a similar statement in Galatians 5:1, “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not 105 entangled again with the yoke of bondage.” 2 Timothy 2:4, “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.” “who called us”. God has a destiny for each one of us. He had called each one of us and has a plan for our lives. It is now up to us to appropriate His heavenly provision that is now available to every human being through faith in Christ Jesus in order to accomplish this plan for our individual lives. “by His own glory and virtue”. The phrase “by his own glory and virtue” in 2 Peter 1:3 has some textual variations in the many ancient Greek manuscripts. 1. Instrumental Case. Some ancient manuscripts read ιδια δοξη και αρετη (by his own glory and goodness) (ASV, NIV), making the words instrumental of means as its case (A. T. Robertson).128 Thus, we understand that by the means of His divine character He has been able to call us and elect us. 2. Dative Case. Many translations translate the phrase using the dative case, “to his own glory and excellence” (RSV, KJV). With the dative we understand this phrase to mean that the Father has called us to partake of His glory and same virtuous character. 3. Genitive Case. Some ancient manuscripts read δια δοξης και αρετης (through glory and worthiness) (YLT), making the words genitive in case. With this reading we understand the phrase to say that it is by, or through, His glory and virtue He has chosen to give us all things that pertain to life and godliness. Edwin A. Blum renders it to mean that God is revealing His “splendor” (δόξα) and “moral excellence” (ἀρετή) through the work of redemption for mankind.129 This is the reason for so many variations in leading modern English translations listed below: ASV, “by his own glory and virtue,” KJV, “to glory and virtue,” NIV, “by his own glory and goodness,” RSV, “to his own glory and excellence,” YLT, “through glory and worthiness.” Peter refers to this glory in his earlier epistle as “His marvelous light,” saying, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of 128 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (New York: Hodder and Stoughton, 1914), 532-533. 129 Edwin A. Blum, 2 Peter, in The Expositor’s Bible Commentary, vol. 12, eds. Frank E. Gaebelien, J. D. Douglas, and Dick Polcyn (Grand Rapids, MI: Zondervan Pub. House, 1976-1992), in Zondervan Reference Software, v. 2.8 [CD-ROM] (Grand Rapids, MI: The Zondervan Corp., 19892001), “Introduction.” 106 darkness into his marvellous light:” (1 Pet 2:9) We find a similar statement in 2 Timothy 1:9, “called us . . . according to his own purpose and grace.” Daniel Whitby says the word “glory” can refer to the manifest presence of the Holy Ghost, and interprets the word “virtue” as the miracle working “power” of God in confirming His Word preached.130 This phrase then becomes similar to Paul’s statement in 1 Corinthians 2:4, “And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power.” A more practical comment from W. H. Bennett says the word “virtue” is used in the LXX “to translate the words meaning ‘glory’ and ‘praiseworthiness’.” He suggests that Peter is using “glory and virtue” as synonyms.131 1:3 Comments. 2 Peter 1:3 tells us that God has supplied everything we need to live an abundant life through our knowledge and understanding of His Word. We know from Romans 8:28-30 that God has predestined us to be conformed to the image of His Son. 2 Peter 1:3 makes a similar statement, “through the knowledge of him that hath called us to glory and virtue,” as a way of placing emphasis on the process of transformation into the image of His Son Jesus Christ. This transformation takes place as we partake of His Word. If God freely gave to us His Son (Rom 8:32), yet withheld healing or prosperity from His children, then it means He values those things more than His own Son. God gave us His most precious gift in His Son’s atonement. How much more is He willing to give to us all things that pertain to life and godliness (2 Pet 1:3). The apostle Peter understood that these things become our possession “through the knowledge of Him.” In other words, we receive our healing after receiving salvation through faith in Him because we learn that healing is a part of His atonement. Through His Word, we learn how to prosper as God directs our daily lifestyle and orders our steps into His purpose and plan for our lives. Because He gave us His Son, He is now eager to see us possess the good things to enjoy (1 Tim 6:17). Illustration. God gives us daily blessings, and material prosperity so that we will be happy. When I take my family on a vacation, I want them to enjoy what I am giving them. I want them to also have an attitude of gratitude. If they are fighting and complaining while we are on vacation, I feel disappointed. I feel that I have 130 Daniel Whitby, A Commentary on the Gospels and Epistles, in A Critical Commentary and Paraphrase on Old and New Testament and the Apocrypha, vol. 4, ed. R. J. Pitman (Philadelphia: Cary and Hart, 1845), 1973; Deissmann, in The Century Bible. 131 W. H. Bennett, ed. The General Epistles: James, Peter, John and Jude, in The Century Bible: A Modern Commentary, vol. 17, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 260. 107 wasted my time and money because they are not enjoying what I am giving to them. 1:4 “by which (divine attributes)” (διʼ ὧν). Many scholars understand the Greek phrase δι᾿ ὧν to refer back to “glory and virtue” since these two words match the feminine gender of the Greek text. The context of this passage suggests that this prepositional phrase refers to the entire phrase “him that hath called us to glory and virtue,” so that it is because God has called us to glory and virtue, He has also provided us the means to acquire spiritual maturity through appropriating His exceeding great and precious promises. 1:4 “there are given to us precious and great promises” (τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται). The idea of God the Father providing us promises reflects His active, rather than passive, role of divine election in our lives. In other words, He planned all things and made provision for us before the foundation of the world, so that we would be conformed to His divine nature. In contrast, 1 John uses the phrase “Word of life” to reflect the role of Jesus Christ in our redemption. It is also important to note that God’s grace and peace are sustained in our lives as we appropriate our faith in His Word, which contain these “great and precious promises.” Our efforts are amplified in the following verses in 2 Peter 1:5-7, which explain how we are to actively add to our faith God’s divine nature as we grow in the knowledge and wisdom of God’s ways. 1:4 “in order that by these we might become partakers of (His) divine nature” (ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως). The phrase “divine nature” means taking on a God-like or Christ-like personality and character. The Greek verb γίνομαι (that ye might be) is in the subjunctive mood in the Greek text. This is the mood of potentiality. In other words, a believer does not fully partake of God’s divine nature in the realm of the soul (mental) and physical body. When we are born again, the Spirit of God indwells us, and our spirit takes on the divine nature of God. However, our mind and our bodies must develop this nature. Therefore, we can be saved and still not have these characteristics in our lives. This is why the verb is in the subjunctive mood, rather than the indicative mood expressing certainty. In other words, we now have the potential to partake of God’s divine nature. Through God’s promises, i.e., His Word, we can renew our mind and present our bodies to serve God so that we can become more and more like Him. Then the three-fold man can become like our Lord and Savior Jesus Christ. It is a choice that we must make on a daily basis. According to the Scriptures, we are created in God’s image, “So God created man in his own image, in the image of God created he him; male and female created he them.” (Gen 1:27) We reflect divinity in our three-fold make-up of spirit, soul and body (Deut 6:4-5). For this reason, the Scriptures call us “gods,” saying, “I have said, Ye are gods; and all of you are children of the most High.” (Ps 82:6, John 10:34-35) Since the time of the Fall, the depraved nature of mankind has separated 108 him from God. Therefore, Jesus redeemed mankind, so that his spirit can be reborn, which then allows him to go through the process of sanctification, that allows him again to partake of the divine nature, which was God’s original intent and purpose in creating man. We initially partake of God’s divine nature in our spirit when we are born again into God's likeness. But our soul and body must develop into God’s divine nature or likeness. By partaking of God’s divine nature, it means that we become like Jesus, growing into godly love (1:7). Thus, 2 Peter 1:5-7 describes the process of partaking of His divine nature. Paul makes a refers to this new, divine nature in Ephesians 4:24, “And that ye put on the new man, which after God is created in righteousness and true holiness.” Hebrews 12:10, “For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.” 1:4 “after having escaped the corruption that is in the world through lust” (ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς). The word “corruption” means, “ruin, destruction.” The reason that this world is corrupt is because of lust. I live as a missionary in Uganda, East Africa. Many of these African cultures have large-scale corruption problems, so much so that the international financial organizations that have been created to help underdeveloped nations cannot even help, because so much financial aid is diverted into individual pockets. Corruption leads to ruin and destruction. 1:4 Comments. The underlying theme of the epistle of 2 Peter is the perseverance of the saints from false doctrines, so that we overcome through the true and living Word of God. We see 2 Peter 1:4 telling us that His “exceeding great and precious promises” are our way of overcoming, or persevering as we partake of His divine nature and escape the corruption that is in the world. Note another reference to the divine promises in 2 Corinthians 7:1, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” Note another reference to putting off our corrupt nature and partaking of these promises by putting on the new man in Ephesians 4:22-24, “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness.” Peter discusses at length the character of those false teachers who attempt to lure unstable believers back into lusts and the corruption of this world in in 2:1-22. Calling: How to Become Partakers of His Divine Nature (2 Peter 1:5-11) 109 In 2 Peter 1:5-11 the apostle Peter emphasizes our role in responding to this calling and election by growing in the knowledge of the Lord Jesus Christ (1:5-11), which is initially reflected in the salutation, “through the knowledge of God, and of Jesus our Lord” (1:2). 2 Peter 1:5-11 gives us a list of virtues that characterizes our Christian grown as we strive to become “partakers of His divine nature” (1:4) by making our “calling and election sure” (1:10). The eight virtues listed here are faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness and love. Note that our faith is the basic ingredient, or the foundation, that supports our growth upon which all other virtues are laid. If we are going to have anything in the Kingdom of God, we must start with our faith in God’s Word for that area of our lives. The last virtue listed is love, which means that our objective is to walk in the godkind of love towards others. Peter will confront false teachers shortly in this epistle; but first he lays down these virtues as a foundation for his argument against them, showing that the love walk is the ultimate goal of every believer. These divine virtues listed in 2 Peter 1:5-7 reflect the Father’s redemptive plan for every believer. faith virtue knowledge temperance patience godliness brotherly, kindness love necessary for justification necessary for beginning sanctification necessary for indoctrination necessary for divine service necessary for perseverance glorification glorification glorification the process of However, they are described from the perspective of our mental development in God’s Word as a “shield” to endure false doctrine and as necessary virtues to development a Christ-like character. Therefore, 2 Peter 1:8 says we will not be unfruitful if we pursue this spiritual journey. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:5-11 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure by heeding His call to grow in the knowledge of His promises. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure by heeding His call to grow in the knowledge of His promises, God the Father has exhorted the New Testament Church to 110 make their calling and election sure by heeding His call to grow in the knowledge of His promises. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure by heeding His call to grow in the knowledge of His promises, God the Father exhorts us to make our calling and election sure by heeding His call to grow in the knowledge of His promises. The Text 5 And for this very reason, making every effort add to your faith virtue, and to virtue (add) knowledge 6and to knowledge (add) selfcontrol, and to self-control (add) patience, and to patience (add) godliness, 7and to godliness (add) brotherly kindness, and to brotherly kindness (add) love. 8For when these things are in you and abounding, they cause (you) to not be lazy nor unfruitful in the knowledge of our Lord Jesus Christ. 9For to whom these things are not present, he is blind, unable to see afar off, forgetting (that he was) cleansed from his old sins. 10 Wherefore rather, brethren, endeavor to make your calling and election sure. For by doing these things you shall never stumble. 11For thus an entrance into the eternal kingdom of our Lord and Saviour Jesus Christ shall be richly supplied. Illustration. When I hire an employee, I expect him or her to learn the duties of the job. If I hire a marketing agent, there is great potential for him to make money and become a success, just as Peter states that there are many promises in God’s Word available for us to prosper. In the phrase “giving all diligence,” Peter is asking us to apply the same zeal that we received at the time of salvation to our growth and development in the knowledge of God’s Word so that these promises take place in our lives. Scripture References. A similar list of virtues is found in Galatians 5:22-23, which calls these virtues the fruit of Spirit. The three virtues of faith, temperance, and love are found in both lists. We also find similar lists of spiritual development in Romans 5:2-6 and James 1:3-4. 1:5 “And for this very reason, making every effort” (καὶ αὐτὸ τοῦτο δὲ σπουδὴν πᾶσαν παρεισενέγκαντες). “And for this very reason”. Other translations read, “Because of this,” or “For this very reason.” Because God has done everything, He can do to supply us with the power to grow into Christian maturity, we must take the next step.132 We must now become diligent to appropriate God’s 132 W. H. Bennett, ed. The General Epistles: James, Peter, John and Jude, in The Century Bible: A Modern Commentary, vol. 17, ed. W. F. Adeney (London: The Caxton Publishing Company, n.d.), 261. 111 promises. Even though we are saved, we must be diligent to grow into “love,” and be like Jesus, lest we slide back into our former sins. Walking in mature love does not automatically happen at the new birth; rather, it is a process of transformation that we must patiently allow to take place in our lives. The apostle Peter tells us to give all diligence because this transformation from a world-like character to a Christ-like character is not easy. It takes a lot of effort to accomplish in the Christian life. It requires discipline and effort to change for the good in becoming more like Christ Jesus. “making every effort”. The Greek word παρεισφέρω is used once in the New Testament, being a triple compound word that literally means, “to bring in beside” (LSJ). It can be translated, “to apply, bring to bear” (BAGD). Within the context of 2 Peter 1:5, this phrase can be translated, “make every effort, do your best” (BAGD). The world that we live in gives diligence to provide themselves security by pursuing earthly possessions. Jesus told the parable of the rich fool who stored up much wealth and said to himself, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.” (Luke 12:13-21) The philosopher and wise man give diligence to make their souls secure by pursuing human reason and understanding. Religious men give diligence to make their souls secure by pursuing adhering to religious doctrines. However, the child of God gives diligence to walk humbly before the Lord in love and faith, and in the knowledge of His Word. In order to grow into a mature Christian and experience walking in God’s divine nature, we must yield every aspect of our lives to Him. We must give Him permission to take authority over the manifold aspects of our lives. We cannot give him a part of us and expect Him to work in every part of our lives. We can do this by submitting to the authority of the Holy Scriptures as His Word to us today. His Word is able to transform us day by day. 1:5 “add to your faith virtue” (ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετήν). The Greek word ἐπιχορηγέω literally means, “to furnish besides, i.e. fully present,” and figuratively “to aid, contribute” (Strong). Zodhiates says it means, “to furnish upon, i.e., besides, in addition, to supply further, to add more unto. With the acc., to supply, furnish, or furnish abundantly.” BAGD says it means, “furnish or provide (at one’s own expense).” Strong says it is a compound word, being formed from ἐπί, which has a variety of meanings, “upon, on, at, on, at, by, to, over, on, at, across, against,” and χορηγέω, which means, “to furnish.” John Brown of Edinburgh suggests this word means “to bring together - into proper combination and correspondence,” meaning the list of virtues that follows must be 112 brought together into the life of a believer in order to achieve the desired results, which is “making one’s calling and election sure” (1:10).133 The apostle Peter begins with the virtue of faith, which all believers have at the time of their conversion. He is addressing believers who have already “obtained like precious faith” (1:1). They had taken the first step towards partaking of His divine nature by believing in the Gospel of Jesus Christ. Although this faith in God is the foundational substructure of our Christian life, it is not enough to achieve Christian maturity. Since God has made a way for His children to grow into maturity, Peter exhorts them to add the following virtues to their lives of faith in Christ. Comments. The Greek word αρετή is usually understood in its broad, general meaning, “moral excellence, right acting and thinking.” Strong defines it as “a virtuous course of thought, feeling and action.” Other translations read, “integrity, courage, or moral excellence.” It literally means, “manliness,” coming from the root word άρρην, which means, “a male.” Within the context of this passage in 2 Peter, the word αρετή stands alongside other virtues. Thus, John Brown calls it “energy,” or “courage.”134 Kenneth Copeland also calls it “moral energy,” or “courage.”135 This word means to have the courage to do what the Word of God says to do when all others put pressure on you to do it their way. It is bravely facing adversity while keeping one’s confession in Jesus Christ. In contrast, John Brown notes that while many Jewish leaders believed in Jesus, few were willing to acknowledge Him publicly out of fear (John 12:42).136 He also notes it was lack of virtue that causes Peter to deny the Lord three times. Within the context of 2 Peter αρετή means a new believer makes a moral decision to follow Christ publicly in an effort to exhibit His divine virtues. It is a believer’s awareness that right and wrong exists and one must endeavor to always choose what is morally right in God’s eyes regardless of what others think. The virtuous woman in Proverbs 31:10-31 is a woman of strong character, choosing wisdom above folly. Walking in virtue is the second step to Christian maturity after believing in Jesus. 1:5 “and to virtue (add) knowledge” (ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν). In order to live the Christian life effectively we must come to know God through His Word and through a personal relationship with Him. To our faith, we must add energy and courage to serve the Lord; but this energy must be directed and guided by the 133 John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 62. 134 John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 62. 135 Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program. 136 John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 68. 113 Word of God. As we renew their minds with the knowledge of God’s Word, we are better able to focus our energies effectively. In this way, we are able to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.” (2 Pet 3:18) 1:5 Comments. David Barton does an excellent job of explaining the relationship of the three virtues listed in 2 Peter 1:5: faith, virtue, knowledge.137 He refers to an early American document called The Northwest Ordinance of 1787, which is identified as the first federal education bill in the United States, giving conditions for new states to enter the Union. He quotes from article three of this ordinance and highlights the words, “religion, morality and knowledge”: “Article 3. Religion, morality, and knowledge, being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged. The utmost good faith shall always be observed towards the Indians; their lands and property shall never be taken from them without their consent; and, in their property, rights, and liberty, they shall never be invaded or disturbed, unless in just and lawful wars authorized by Congress; but laws founded in justice and humanity, shall from time to time be made for preventing wrongs being done to them, and for preserving peace and friendship with them.”138 He explained the third article of this document by saying that any state that wanted to join the Union would have to base its education upon religion first, morality second, and knowledge third. In other words, the most important aspect of a child’s education would be his understanding of religion, that there is a Creator God how oversees the affairs of mankind. The second aspect of this educational system is morals, which teaches that God has established rights and wrongs for mankind, and every person is accountable to his Creator and live by these moral values. Third is knowledge, which includes a child’s education in other secular aspects of society, such as medicine, science or law. Barton says that “religion, morality, and knowledge” are the same as “faith, virtue, and knowledge” found in 2 Peter 1:5. In other words, these first three virtues serve as the foundation for shaping a child’s character during his educational years. The other virtues are developed in subsequent stages of growth and maturity. Here is a clear example of the importance of this priority in learning. Having lived in Africa for a number of years, I have been amazed at the level of education of most people along with the high level of corruption. Because of corruption, the 137 David Barton, interviewed by Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program. 138 U. S. Congress, 1787, “The Northwest Ordinance,” The New-Haven Gazette, and the Connecticut Magazine, 3.24 (2 August 1787): 186. 114 country cannot build a safe structure, nor can they develop a state-of-the-art piece of infrastructure for the nation. African countries often must hire outside supervisors to oversee such projects in order to maintain the quality of the product. The knowledge and skills are in the country, but corrupt hearts block the progress of such projects and therefore stifle a nation’s growth and development. A society must be able to use its knowledge coupled with integrity in order to prosper. Another verse that gives us insight into this issue is 1 Corinthians 8:1, which tells us that knowledge in and by itself puffs up when not mixed with the God-kind of love. With a person’s spiritual development, knowledge causes someone to look upon others with a heart of pride. Another verse in Proverbs 1:7 tells us that the fear of the Lord is the beginning of knowledge. In other words, fear is the necessary ingredient of the heart in order to be able to properly gain and manage our knowledge of the world around us. 1:6 “and to knowledge (add) self-control” (ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν). Temperance refers to man’s “self-control”. The same Greek word is used in Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.” John Brown says it refers “not merely to moderation in the indulgence of the appetites, but self-command.”139 As these believers make needed efforts to walk in God’s Word, they must exercise self-control in the world they live. There will be persecutions from the world as well as temptations from their own flesh. There are many temptations that befall a believer, and they must use God’s Word to guide them through their spiritual journeys. 1:6 “and to self-control (add) patience” (ἐν δὲ τῇ ἐγκρατείᾳ τὴν ὑπομονήν). The Greek word ὑπομονή literally means, “to abide or endure under.” The Christian journey is long and requires that a person faint not at the task ahead. As they exercise temperance in their conduct, they must not grow weary and go back into fleshly indulgences. It can be compared to a person who decides to go on a diet and avoid certain food. The key to this success is patience, to go through the period of time necessary to get results from such a diet. Jesus said in Luke 21:19, “In your patience possess ye your souls.” James writes, “Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” (Jas 1:3-4) 1:6 “and to patience (add) godliness” (ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν). Godliness means, “piety, devotion and loyalty to God.” This means an obedient lifestyle. Jack Hayford defines godliness as orthopraxy. Since orthodoxy refers to a 139 John Brown, Parting Counsels: An Exposition of the First Chapter of the Second Epistle of the Apostle Peter, With Four Additional Discourses (Edinburgh: William Oliphant and Sons, 1856), 62. 115 system of beliefs, then orthopraxy would refer to the practice of those beliefs.140 This is what we call godliness. 1:7 “and to godliness (add) brotherly kindness” (ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν). Brotherly kindness simply means, “doing good,” as Paul says in Galatians 6:10, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” 1:7 “and to brotherly kindness (add) love” (ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην). We must grow from just being kind to our brothers into a more mature love that sacrifices our lives for one another. This is the type of love that says, “Not my will be done, O God, but thine,” as Jesus prayed in the Garden of Gethsemane (Matt 26:39). 1:8 “For when these things are in you and abounding, they cause (you) to not be lazy nor unfruitful” (ταῦτα γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν). We must bear fruit unto God's glory, because James says that “faith without works is dead” (Jas 2:20). Otherwise, we will be cut off from the vine of our relationship with God (John 15: 2, 6). 1:8 “in the knowledge of our Lord Jesus Christ” (εἰς τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐπίγνωσιν). Referring back to 1:3, “. . . through the knowledge of him that hath called us to glory and virtue,” the emphasis of 2 Peter is upon the believer’s perseverance against false doctrine by establishing the mind of man with the knowledge of God. 1:9 “For to whom these things are not present, he is blind, unable to see afar off” (ᾧ γὰρ μὴ πάρεστιν ταῦτα, τυφλός ἐστιν μυωπάζων). Peter now describes the condition of those believers who do not persevere in growing in the knowledge of God, and of Jesus our Lord; for he will fall back into darkness. We know that this is a description of someone who was once born again, because the last statement of this verse tells us that he has been purged from his old sins. The description of blindness in 2 Peter 1:9 does not refer to physical blindness, but rather spiritual and mental blindness. It refers to a person’s mindset, or way of thinking, as we see in Corinthians 4:4, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” This is a believer who allows his old man to begin to rule him again. This person is described as shortsighted because in his blindness he cannot see or understand the consequences returning to his sins. The epistle of 2 Peter emphasizes perseverance. Within this context a short-sighted person would be 140 Jack Hayford, “Sermon,” (Jack Hayford Ministries, Van Nuys, California), television program. 116 someone who makes decisions based upon immediate benefits rather than longterm consequences. 1:9 “forgetting (that he was) cleansed from his old sins” (λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν). We know that 2 Peter 1:9 describes someone who was once born again, someone who has forgotten that he was purged from his former sins. We see a similar statement in James 1:23-24, “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.” 1:9 Comments. The emphasis of 2 Peter is on the role of a believer’s mental faculties in helping him persevere until the end by overcoming false teachings. Thus, the phrases “blind, and cannot see afar off, and hath forgotten that he was purged from his old sins” in 2 Peter 1:9 refers to the believer who was once saved, but now his mind has become darkened, and he cannot see and understand the future outcome of his blindness, and his mind has forgotten the redemptive work of Christ Jesus in his life. The following verse (1:10) will imply that these people have fallen, or stumbled, when it says, “for if ye do these things, ye shall never fall.” 1:10 “Wherefore rather, brethren” ( διὸ μᾶλλον, ἀδελφοί). Peter’s deduction in 1:10 is based upon the exhortation and warning he has just stated in 1:8-9. Rather than falling back and forgetting their redemption, they should move forward into spiritual growth. They must grow and abound in God’s graces, lest they fall short and forget their salvation and calling. 1:10 “endeavor to make your calling and election sure” (σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι). The same Greek word σπουδάζω is used in 2 Timothy 2:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” The word “sure” means “firm, permanent.” Paul makes a similar statement in 2 Corinthians 13:5, “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” How do we make our calling and election sure? We do so by practicing the Word in truth, as the apostle John writes in 1 John 3:18, “My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him.” Jesus says in Matthew 22:14, “For many are called, but few are chosen.” 1:10 “For by doing these things you shall never stumble” (ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητέ ποτε). BAGD translates the Greek word for “stumble, fall” as “to 117 be lost, to be ruined (of losing salvation).” The Greek construction of the phrase “never fall” is written as an emphatic subjunctive. We could translate it “in no way fall.” Rotherham reads, “in nowise shall ye stumble at any time.” Note a similar emphatic Greek construction in Galatians 5:16, “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.” How bad it hurts to fall. Why do we fall? In the Christian life we fall because of lust and covetousness. Jesus describes the cause of Christian failure as “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.” (Mark 4:18-19) The apostle Paul describes Christian failure in 1 Timothy 6:9-10, “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” The apostle Peter sums up the cause of failure as lust, saying, “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” (2 Pet 1:4) If these hearers would do the things that Peter tells them to do in this epistle, they will not be like those whom he will describe later in 2 Peter 2:20-22, who return to their old lifestyle. Thus, this epistle is an exhortation for believers to endure and not backslide. Peter tells them what to do to make their calling and election sure. They are to give “all diligence, add(ing) to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity.” (2 Pet 1:5-7) 1:10 Comments. The apostle Peter will close this epistle with the same warning against falling away and exhortation to grow in Christian maturity, saying, “Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.” (2 Pet 3:17-18) 1:11 “For thus an entrance into the eternal kingdom of our Lord and Saviour Jesus Christ shall be richly supplied” (οὕτως γὰρ πλουσίως ἐπιχορηγηθήσεται ὑμῖν ἡ εἴσοδος εἰς τὴν αἰώνιον βασιλείαν τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ). Peter uses the phrase “Lord and Saviour” on four occasions in his second epistle (1:11; 2:20; 3:2, 18), a phrase unique to the New Testament. There are two phases in the Christian life: conversion and discipleship. We make Jesus Christ our Saviour when we are converted to the Christian faith, but we make Him our Lord when we serve Him and become discipled in the Faith. The Occasion of His Writing: Peter’s Impending Departure 118 (2 Peter 1:12-15) In 2 Peter 1:12-15 the apostle Peter reveals his soon departure from this earth foreordained by God the Father and his effort to write this epistle to leave the Church with divine instructions on becoming established in God’s Word This verse gives us the occasion, or the circumstances, that prompted him to write to the churches. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:12-15 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of his impending departure. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of his impending departure, God the Father has exhorted the New Testament Church to make their calling and election sure by giving us the prophetic messages of the epistles of Peter. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure by giving us the prophetic messages of the epistles of Peter, God the Father exhorts us to make our calling and election sure by giving us the prophetic messages of the epistles of Peter. The Text 12 Wherefore, I intend to remind you continually about these things, although you know them and you are established in the present truth. 13 And I consider it right, as long as I am in this body, to stir you up by reminding (you), 14knowing that soon I am laying aside my tabernacle, just as also our Lord Jesus Christ revealed to me. 15And I shall be diligent also for you to be able to have the remembrance of these things after my departure. 1:12 “Wherefore, I intend to remind you continually about these things, although you know them and you are established in the present truth” (Διὸ μελλήσω ἀεὶ ὑμᾶς ὑπομιμνῄσκειν περὶ τούτων καίπερ εἰδότας καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ). In 2 Peter 1:12 the apostle Peter tells his recipients that they are familiar with the stories of the Old Testament, and perhaps some Old Testament apocrypha literature. This verse suggests that Peter is writing to a largely Jewish audience. Jude makes a similar statement in Jude 1:5, “I will therefore put you in remembrance, though ye once knew this . . .” 119 Rather than allowing these believers to forget the “cleansing of their former sins” (1:9), the apostle Peter determines to give them an enduring reminder of their calling and election in the next verse (1:13). 1:13 “And I consider it right” (δίκαιον δὲ ἡγοῦμαι). Webster says the English word “meet” (KJV) means, “Suitable; fit; proper; appropriate; qualified; convenient.” 1:13 “as long as I am in this body, to stir you up by reminding (you)” (ἐφʼ ὅσον εἰμὶ ἐν τούτῳ τῷ σκηνώματι, διεγείρειν ὑμᾶς ἐν ὑπομνήσει). The idea of stirring up someone carries the idea of “arousing or waking someone out of sleep.” It would be like waking a child on a school morning, being persistent to make him get out of bed. 1:14 “knowing that soon I am laying aside my tabernacle, just as also our Lord Jesus Christ revealed to me” (εἰδὼς ὅτι ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου, καθὼς καὶ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐδήλωσέν μοι). According to 2 Peter 1:14 Peter knew that his death was imminent. Perhaps Peter was referring to Jesus’ prophecy of his death in John 21:18-19, “Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.” However, in my opinion this statement appears to more likely refer to a recent and specific revelation from the Lord, since Peter is putting his death within a specific time frame, which was not done when Jesus spoke of his death around thirty-five years earlier on the shores of the Sea of Galilee. 1:15 “And I shall be diligent also for you to be able to have the remembrance of these things after my departure” (σπουδάσω δὲ καὶ ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι). A man’s last words are usually the most important words he can speak. Especially important are these words here from Jesus’ apostle under the guidance of the Holy Spirit. Thus, Peter warns with the words “take heed” in 2 Peter 1:19. It is possible that 2 Peter 1:15 is a reference to Peter instructing John Mark to write the Gospel of Mark, so that Peter is referring to the fact that Mark was recording the message of the Gospel that Peter had preached. The Believer’s Justification (2 Peter 1:16-2:22) In 2 Peter 1:16-2:22 the apostle Peter confirms the certainty of the believer’s justification before God and His vindication against the adversaries of the truth of 120 the Holy Scriptures and the Gospel of Jesus Christ. God the Father spoke on Mount Sinai to confirm the deity of Jesus Christ and the certainty of the Gospel so that the preaching of the apostles served as a sure anchor of truth in the perseverance of the saints (1:16-18). God the Father spoke to mankind through the Holy Scriptures as a sure anchor of truth in the perseverance of the saints (1:1921). God the Father judged the ungodly to assure His people of the certainty of divine judgment and vindication against their adversaries as a sure anchor of truth in the perseverance of the saints (2:1-22). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:16-2:22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries, God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries, God the Father confirms our justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against our adversaries. Here is a proposed outline: a) Our Justification: Jesus’ Role in our Perseverance b) Our Justification: The Holy Spirit’s Role c) Our Justification: God the Father’s Justification/Vindication 1:16-18 1:19-21 2:1-22 Our Justification: Jesus’ Role in our Perseverance against False Doctrines (2 Peter 1:16-18) In 2 Peter 1:16-18 the apostle Peter reveals the role of God the Father in providing His Word to us through Jesus Christ His Son in order to secure our salvation. In this passage of Scripture, Peter gives us a brief description of the events that took place on the Mount of Transfiguration in Matthew 17:1-8, where he was an eyewitness of Jesus' majesty. God the Father testified of Jesus’s role in our 121 salvation when He said, “This is My Beloved Son, in whom I am well pleased,” (2 Peter 1:16-18). We place our faith in this word of testimony by believing in Jesus Christ as God’s Son. Thus, God the Father spoke on Mount Sinai to confirm the deity of Jesus Christ and the certainty of the Gospel so that the preaching of the apostles served as a sure anchor of truth in the perseverance of the saints. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:16-18 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration, God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration, God the Father confirms our justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. The Text 16 For we have not pursued cleverly devised myths (when) we made known to you the power and coming of our Lord Jesus Christ, but we became eyewitnesses of the majesty of that One. 17For having received from God the Father honor and glory there was brought to Him such a voice from (the) majestic glory, ‘This is My Beloved Son in whom I have been pleased.’ 18And this voice we ourselves heard from heaven having come with Him being in the holy mountain. The Witness of Jesus’ Glory on the Mount of Transfiguration. Perhaps no other event that has taken place on earth compares to the event of Jesus manifesting His glory on the Mount of Transfiguration. Many prophets and men of old have had divine visitations and seen angels or had visions. Even the miracles of our Lord Jesus Christ are not to be compared to God descending upon earth to reveal the Glory of His Only Begotten Son. If we compare this event to God’s descent upon 122 Mount Sinai, when the earth shook and the dark clouds came down, we see that it was terrible and fearful; but the manifestation of Christ was glorious. 1:16 “For we have not pursued cleverly devised myths” (Οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες). In the statement, “For we have not followed cunningly devised fables,” Peter alludes to the Greco-Roman myths that dominated the mindset of the culture of Asia Minor. This region was the center of pagan worship with many temples dedicated to their gods of mythology. Peter assures them in 2 Peter 1:16 that his testimony is not on the pagan level of such mythological stories. 1:16 “(when) we made known to you the power and coming of our Lord Jesus Christ, but we became eyewitnesses of the majesty of that One” (ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν ἀλλʼ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος). Peter is referring to his experience on the Mount of Transfiguration with the Lord Jesus Christ as recorded in Matthew 17:18. The Greek word μεγαλειότης means, “superbness, i.e. glory or splendor” (Strong), “grandeur, sublimity, or majesty” (BAGD). This word is used three times in the New Testament (Luke 9:43, Acts 19:27, 2 Pet 1:16). It is interesting to note that Luke uses this same Greek word in a section of narrative material that includes His Transfiguration. 1:17 “For having received from God the Father honor and glory there was brought to Him such a voice from (the) majestic glory, ‘This is My Beloved Son in whom I have been pleased.’” (λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης, Ὁ υἱός μου ὁ ἀγαπητός μου οὗτός ἐστιν εἰς ὃν ἐγὼ εὐδόκησα). 1:18 “And this voice we ourselves heard from heaven having come with Him being in the holy mountain” (καὶ ταύτην τὴν φωνὴν ἡμεῖς ἠκούσαμεν ἐξ οὐρανοῦ ἐνεχθεῖσαν σὺν αὐτῷ ὄντες ἐν τῷ ἁγίῳ ὄρει). Our Justification: The Holy Spirit’s Role in Our Perseverance against False Doctrines (2 Peter 1:19-21) In 2 Peter 1:19-21 the apostle Peter reveals the role of God the Father in providing His Word to us through the Holy Spirit to secure our salvation. He did this by the inspiration of the Scriptures (1:20-21). Thus, God the Father spoke to mankind through the Holy Scriptures as a sure anchor of truth in the perseverance of the saints. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 1:19-21 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: 123 Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit, God the Father has confirmed the believer’s justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit, God the Father confirms our justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. The Text 19 And we have a more firm prophetic word to which you do well if you take heed as a shining lamp in a dark place, until (the) day should dawn and (the) morning star should arise in your hearts, 20knowing this first that no prophecy of Scripture comes by one’s own interpretation. 21 For prophecy did not come in former times by (the) will of man, but men spoke from God being moved by the Holy Spirit. 1:19 “And we have a more firm prophetic word” (καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον). In 2 Peter 1:19 the apostle Peter teaches us that God’s Word is more certain in guiding us to salvation than divine encounters. Perhaps a good example of this is told by Andrew Wommack. When he was an older teenager, he had a series of divine visitations over a period of forty days. After this had ended, he was left struggling with the question of what did he do to cause these events and what did he do to cause them to stop. Soon afterwards, he was drafted into the military and sent to Vietnam. There he spent thirteen months in the bunkers with other soldiers. In this environment, with dirty pictures pasted on the walls around him, he began to backslide and get tempted. He then made the decision to take his Bible and read it on a regular basis. He spent around fifteen hours per day reading his Bible during this thirteen-month say in Vietnam. He realized through this experience that it is not divine encounters that keep us close to the Lord, though these do affect our lives, but it is our time each day in God’s Word that keeps us.141 This is essentially the message of 2 Peter 1:19, that God’s Word is more sure help 141 Andrew Wommack, Gospel Truth (Colorado Springs, Colorado: Andrew Wommack Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program. 124 us persevere than even the divine encounter that Peter experiences on the Mount of Transfiguration. Perhaps no other person on earth experienced a greater testimony of God's redemption plan through the Lord Jesus Christ than Peter experiencing the vision on the Mount of Transfiguration. This must have been the greatest vision that a person has ever experienced on earth. He had walked with Jesus for several years and observed many miracles, but this seems to have left the greatest impression in his mind. Yet, this experience is of lest surety and authority than the Word of God. God's Word is absolutely sure, or certain, and of absolute authority. The Scriptures are even firmer than the Transfiguration event. All our experiences come short of this weight of authority. Paul referred to the fact that if he or an angel from heaven spoke anything contrary to what he had spoken to them, they this angelic visit would be of less authority than the Word of God, which Paul had already spoken to them (Gal 1:8). No divine experience should take a greater weight in our lives than the Holy Scriptures, through which we live by faith. In a similar call to live by faith, the Lord told Joshua, “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.” (Josh 1:8) Moses the servant of the Lord has dead, and we know this because Jude tells us that Michael the archangel contended with the devil for the body of Moses (Jude 1:9). Joshua has watched God work mighty signs and wonders through the hands and staff of Moses. Joshua has no such staff, and Moses did not hand over his staff lest the children of Israel make an idol of a wooden stick. The Lord is about to tell Joshua how to walk in victory in his life, and it is not by looking for signs and miracles, but by observing and obeying His Word. Joshua must walk by faith and obedience to God’s Word, the Book of the Law (Josh 1:8). The phrase “word of prophecy” refers to prophetic Scriptures in the Old Testament as well as the inspired Scriptures written up to the time of Peter’s epistle. The apostle Paul mentions both present revelation as well as the Old Testament Scriptures in Romans 16:26, “But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:” Why did Peter call the Scriptures a “word of prophecy”? Perhaps he did so because he is contrasting the divine, supernatural inspiration of the Scriptures with his divine experience on the Mount of Transfiguration. In other words, the Scriptures were delivered supernaturally by a divine encounter called prophecy. In addition, we know that the Old Testament canon was delivered through the office and ministry of the prophet. 125 1:19 “to which you do well if you take heed” (ᾧ καλῶς ποιεῖτε προσέχοντες). That is, we should be careful to take heed to the word of prophecy. Paul makes a similar statement to give earnest heed to what has been preached unto us in Hebrews 2:1, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.” 1:19 “as a shining lamp in a dark place” (ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ). Heed the Word of God like you would follow a light in a dark place or along a dark pathway. 1:19 “until (the) day should dawn and (the) morning star should arise in your hearts” (ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν). The Greek word φωσφόρος literally means, “bringing morning light” (TDNT). Because the one New Testament use in 2 Peter 1:19 is as a substantive, scholars generally translate φωσφόρος as “morning star” (BAGD, TDNT), which is Venus (BAGD). In contrast, the phrase “day star” (KJV) could refer to the sun, which is the only star that can be seen during the day. The phrase “until the day dawn, and the day star arise in your hearts” (2 Pet 1:19) refers to spiritual understanding or enlightenment. The progression of dawn turning into the full brightness of day is figurative of God’s prophetic word being developed into its fullness in our lives. Peter opened this second Epistle with a description of how our growing knowledge of God’s Word plays a role in developing our character into His divine nature. This progression is explained in 2 Peter 1:5-7 as faith  virtue  knowledge  self-control  perseverance  godliness  brotherly kindness  love. We see a similar metaphor in Proverbs 4:18, “But the path of the just is as the shining light, that shineth more and more unto the perfect day.” Paul uses such a metaphor, saying, “For God, who commanded the light to shine out of darkness, hath shined in our hearts” (2 Cor 4:4-5). 1:19 Comments. Why are we being urged in 2 Peter 1:19 to take such careful heed to these words of prophecy? 2 Peter 1:20-21 explains that the prophecy is from God, and thus, carried supreme authority over every other thing in our lives. If we will submit our hearts and lives to the Word of God and allow it to have supreme authority in our lives, then we will begin to grow in our revelation of its meaning. God’s Word will become brighter and brighter in our hearts day by day just as the sun brightens the day hour by hour. 1:20 “knowing this first that no prophecy of Scripture comes by one’s own interpretation” (τοῦτο πρῶτον γινώσκοντες ὅτι πᾶσα προφητεία γραφῆς ἰδίας ἐπιλύσεως οὐ γίνεται). We may translate the phrase, “of any private interpretation” to read, “of its own explanation.” That is, the meaning of the Scriptures is not 126 subject to someone's own interpretation. God has His intended meaning and interpretation. For example, when Isaiah wrote the book of Isaiah, it was not his own explanation or interpretation of the events around him; rather, it was God's explanation and interpretation. Various translations interpret this phrase: “not from the prophet’s own interpretation” (LBP, NIV, Wuest), “not a matter of one’s own interpretation” (NASB, RSV). The KJV can be interpreted either way. 1:21 “For prophecy did not come in former times by (the) will of man” (οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ). The Holy Scriptures are not just some book or writings that some man decided to write. It did not originate by an act of the human will. The Holy Bible is inspired and written by Almighty God, our Creator, telling and warning a sinful creature of his only hope in Jesus Christ through His blood sacrifice for mankind. Luke refers to people who took it upon themselves to write accounts of the life and ministry of the Lord Jesus Christ, saying, “Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us.” (Luke 1:1) However, only four of the Gospels were inspired by God and placed in the Scriptures. Paul told Timothy that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,” (2 Tim. 3:16). Luke’s opening statement in his Gospel reveals its divine inspiration when he says, “It seemed good to me also,” indicating that he felt led by the Holy Spirit to write his Gospel. He uses the Greek word δοκέω, which means, “to be of opinion, think, suppose,” in this verse. Luke had no divine visitation telling him to write it, no dream or vision. He simply felt in his heart that this was the right thing for him to do. Luke uses this same Greek word again in conjunction with being led by the Holy Spirit, saying, “It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things.” (Acts 15:25-28). Luke says in 1:3 that he felt the peace, the inspiration to write an orderly account of Christ’s life. This was something that the Holy Spirit placed within his heart. However, he would not have said to Theophilus that God told him to write this account, since he is believed to be a Roman official. Rather, Luke uses laymen’s terms to explain why he wrote. In contrast to this statement of inspiration, Luke’s opening words to this Gospel say, “Forasmuch as many have taken in hand . . .” (1:1) In other words, many other 127 people took it upon themselves to write a Gospel account of the life and events of Jesus’ earthly ministry. It was their own decision that they took into their own hands. Because they were not inspired by God to write, they wrote from their own will. This is why 2 Peter 1:21 says, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” 1:21 “but men spoke from God being moved by the Holy Spirit” (ἀλλʼ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ7 ἄνθρωποι). There are numerous verses referring to the inspiration of the Holy Scriptures: 2 Samuel 23:2, “The Spirit of the LORD spake by me, and his word was in my tongue.” Luke 1:70, “As he spake by the mouth of his holy prophets, which have been since the world began:” Acts 2:16, “But this is that which was spoken by the prophet Joel;” Acts 3:18, “But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.” 2 Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:” Hebrews 1:1, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,” 1 Peter 1:11, “Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” The apostle Paul declares the divine inspiration of the Holy Scriptures in 2 Timothy 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” Paul and Peter use their own words and ways of saying the same thing. Few of us have the experience of being “moved” (φέρω) by the Holy Spirit, so it is a foreign term for us. The term “God-breathed” (θεόπνευστος) describes the prophetic utterances, while being moved by the Holy Spirit describes the preparation of the man for such utterances. The idea of being moved by the Holy Spirit is express by the Old Testament prophets in the phrase, “The burden of the word of the Lord” (Isa 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 23:1; 30:6, Jer 23:33-38, Ezek 12:10, Nah 1:1, Hab 1:1, Zech 12:1, 3, Mal 1:1). My experience is that the servant of the Lord feels a weight or burden upon his spirit until he delivers the word of the Lord. Peter describes this as being moved by the Holy Spirit. The description of the Word of God as divinely inspired means that it is “living,” referring to its eternal, divine nature, as the apostle Peter says in 1 Peter 1:23, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” Peter describes the Word of God as incorruptible seed that lives and continues throughout eternity. These written words of the sixty-six books of the Holy Scriptures were first spoken before written, as we read in 2 Peter 1:21, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” Jesus says, “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.” (John 6:63) We see this 128 clearly illustrated in Revelation 5:1f as the Lamb that was slain from the foundation of the world opens the book with the seven seals. The Lamb never reads words from the pages of this book; rather, the prophetic words of Almighty God go forth as each seal is opened to put into motion the Great Tribulation Period. This tells us that the words of this book of seven seals are living and powerful in producing what God spoke. In like manner, the sixty-six books of the Holy Scriptures have this same life and power as the heavenly book of seven seals. Our natural minds may view these words as something written on pages, but in Hebrews 4:12 the apostle Paul tells us that they are much more than written words, for they are living and powerful. I remember those formative years as a young man in Seminary as I left the pursuit of a career and gave all of my strength to the study of God’s Word. One day during my personal devotional, I opened the Holy Scriptures to the book of Isaiah. As I began to read these words written about 2,700 years ago, they became living as if God were speaking to me. I understood each word, and my inner man was overwhelmed with its message. I pushed back from my desk and asked myself what had just happened. I had experienced the living and power of God’s Word for the first time. During those years as a seminary student, I prayed a prayer of consecration to the Lord to obey His Word. He then began to give me understanding of everything that I read. Through this prayer, I was baptized with the Holy Spirit with the evidence of speaking in other tongues, and my life took on a deeper level of experiences with the Lord and His Holy Word. The eternal life inherent in God’s Word brings a believer into communion with God. Thus, Jesus says that His words are “spirit and life” (John 6:63). It gives spiritual, eternal life (ζωή) to those who hear it and receive it. An angel of the Lord spoke to the early apostles and said, “Go, stand and speak in the temple to the people all the words of this life.” (Acts 5:20) The angel of the Lord was referring to the Words of eternal life for mankind during this earthly life. This life also comes with divine power, as we read in in Hebrews 4:12, “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” God’s Word is also powerful (ἐνεργής) in that it is actively at work on earth and effective in changing hearts and lives and in bringing mankind to repentance and salvation, as we read in Jeremiah 23:29, “Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?” Thus, the Word of God is life through its eternal nature and divine power. Our Justification: God the Father’s Role in the Justification/Vindication against Ungodly Men (2 Peter 2:1-22).\ 129 Just because God made a way of redemption for mankind does not mean that our redemption comes without an effort on our part. 2 Peter 2:1-3 states that false teachers will enter the congregations of believers and deceive many; however, their judgment is certain. Peter confirms this statement by giving three testimonies of God’s divine judgment from the Old Testament Scriptures, which are sufficient to confirm his statement. He will refer to the fallen angels bound in Hell (2:4), to the destruction of wicked men by the Flood in the days of Noah (2:5), and to the destruction of Sodom and Gomorrah (2:6-8). Peter promises us that God will deliver us from such deception (2:9), having used Lot as an example (2:7-8). Therefore, he describes the characteristics of false teachers in the church (2:10-22). Peter tells his readers in the next chapter that they can be delivered from this danger by paying attention to the Holy Scriptures and Holy Apostles (3:1-2). Thus, God the Father judged the ungodly to assure His people of the certainty of divine judgment and vindication against their adversaries as a sure anchor of truth in the perseverance of the saints. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:1-22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries. Here is a proposed outline: (1) Warnings against False Teachers (2) Three Testimonies of God’s Judgment against the Ungodly (3) The Characteristics of False Teachers (4) The Judgment of False Teachers 2:1-3 2:4-9 2:10-16 2:17-22 How Church Denominations are Created by Man. 2 Peter 2:1-22 reveals to us the reason why the Church is so divided today and why it is faced divisions throughout Church history. There is only one doctrine in God’s Holy Word, but men have crept in and created doctrinal divisions, which we see today as denominations. 130 This has greatly weakened the body of Christ. Man created denominations, and not God. Warnings against False Teachers (2 Peter 2:1-3) In 2 Peter 2:1-3 the apostle Peter tells his recipients that false teachers will enter the congregations of believers and deceive many; however, their judgment is certain. Peter will confirm this statement by giving three testimonies of God’s divine judgment from the Old Testament Scriptures (2:4-9), which are sufficient to confirm his statement. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:1-3 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, who have attempted to exploit the churches. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, who have attempted to exploit the churches, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, who have attempted to exploit the churches. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, who have attempted to exploit the churches, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries, who have attempted to exploit us. The Text 1 But there were also false prophets among the people, even as they will be false teachers among you, who shall introduce destructive heresies and denying the Master that purchased them, bringing upon themselves a quick destruction. 2And many shall pursue their lascivious ways, for which (reason) the way of truth shall be evil spoke of. 3And by covetousness they shall exploit you with fabricated words, to whom the judgment of old is not idle and their destruction is not asleep. 131 Compare Solomon’s Warning in Proverbs. Peter’s warning of men creeping into the churches to lure people away from the faith and into covetousness reflects Solomon’s warning in Proverbs 1:10-19. 2:1 “But there were also false prophets among the people” (Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ). JFB notes that the conjunction “But” in 2 Peter 2:1 provides a contrast between holy men of God being moved by the Holy Ghost, and false prophets speaking by their own pretense. We can look back into the Old Testament Scriptures and note the prophets of Baal in Israel during the reign of King Ahab and on Mount Carmel opposing Elijah (1 Kings 18:19), whom Jehu destroyed (2 Kings 10:19). We read about the false prophets who resisted Jeremiah (Jer 2:8; 14:14; 23:13-14, 25-26) and prophesied during the time of Ezekiel (Ezek 13:9; 22:28). God used the office of the prophet to write the Old Testament and the office of the apostle to write the New Testament. When the prophets of old died, the Old Testament canon was closed and when the apostles of the Lamb died, the New Testament canon was closed. Therefore, when 2 Peter 2:1 refers to false prophets, he is contrasting them to those who truly stood in that office to deliver unto Israel the thirty-nine books of the Old Testament canon. This is reflected in the statement by Peter, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Pet 1:21) 2:1 “even as they will be false teachers among you” (ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι). Peter makes reference to the New Testament office of a teacher in 2 Peter 2:1, which reflects the theme of this epistle. 2 Peter is a message exhorting believers to persevere against false doctrine by looking to the work of God the Father in securing our eternal inheritance. We see a reference to this office in Hebrews 5:12 and James 3:1. James selected the office of a teacher to warn them about its greater responsibility. In the Gospels Jesus was often call by this title, which is actually the Greek equivalent of the Hebrew/Aramaic term “rabbi.” Since the Epistle of James is addressed to the Jewish community of converts, it was a term, or office, that they clearly understood. We can imagine Jewish teachers being invited into the local congregations in Asia Minor because of their knowledge of the Old Testament Scriptures, and because of their acceptance of Jesus Christ as the Messiah. Jesus gave the Church a similar warning in Matthew 24:11, “And many false prophets shall rise, and shall deceive many.” (also Matt 24:5, 24) Paul warns the church of Ephesus of these false teachers, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them,” (Acts 20:29-30). Paul tells Timothy of such people who will deceive many in 2 Timothy 3:1-6. Paul dealt with false apostles in 2 Corinthians (2 Cor 11:13). 132 John dealt with false prophets and teachers in five of his seven epistles to the churches of Asia Minor (Rev 2:2, 9, 14, 20; 3:9). 2:1 “who shall introduce destructive heresies” (οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας). The Greek word παρεισάγω means, “to bring in, introduce” (BAGD). This word is used only once in the New Testament. Albert Barnes notes that the Greek word ἀπώλεια “damnable” is used again in the close of this verse, being translated “destruction.” He says this word is translated “destruction” (Matt 7:13, Rom 9:22, Phil 3:19, 2 Pet 3:16), and “perdition” (John 17:12, Phil 1:28, 1 Tim 6:9, Heb 10:39, 2 Pet 3:7, Rev 17:8, 11) in other New Testament passages, where it also refers to the eternal damnation of the human soul.142 The Greek word αἱρέσεις “heresies” is listed as a work of the flesh in Galatians 5:20, “Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies.” Charles Bigg says the phrase αἱρέσεις ἀπωλείας “heresies of destruction” is a Hebraism, in which the genitive case is used in the place of the Greek adjective.143 Albert Barnes explains how these false doctrines are brought in alongside sound doctrine. These false teachers know that such false teachings will not be embraced when introduced openly. Therefore, they first capture the attention of believers by announcing their adherence to sound doctrine; then, gradually, they introduce error in the midst of truth. This becomes very difficult for unstable Christians to discern, who then embrace all these teachings.144 2:1 “and denying the Master that purchased them” (καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι). The Greek word καὶ is translated here as the adverb “even” rather than the conjunction “and.” Biggs tells us that such use of “asyndetic participles” are characteristic of this second epistle of Peter.145 142 Albert Barnes, Notes, Explanatory and Practical, on the General Epistles of James, Peter, John, and Jude (New York: Harper & Brothers, Publishers, 1875), 233. 143 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 272. 144 Albert Barnes, Notes, Explanatory and Practical, on the General Epistles of James, Peter, John, and Jude (New York: Harper & Brothers, Publishers, 1875), 233. 145 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 273. 133 The Greek word δεσπότης used in 2 Peter 2:1 is not the common Greek word κυριος that is normally used. Strong says the word δεσπότης means, “an absolute ruler, despot.” The word δεσπότης is often used in relationship to an owner and a slave. Thus, it is the appropriate word to represent Jesus Christ as the owner, or master, of His servants. The Greek word αγοράζω means “purchased.” Aγοράζω would have been used of a kinsman redeeming a relative out of slavery under the Mosaic Law (Lev 25:4755). These false doctrines that come into the Church will go so far as to deny the deity of the Lord Jesus Christ. Charles Bigg suggests that this phrase refers to Christians, saying that they were “bought by Christ,” as Paul says in 1 Corinthians 7:23, “Ye are bought with a price; be not ye the servants of men.” Thus, they became His servants.146 It is clearly a verse that reveals how a born-again Christian can turn back and deny the Lord Jesus Christ and go to hell, which is stated in the phrase that follows, “and bring upon themselves swift destruction.” The blood of Jesus paid for the sins of all mankind. The blood of Jesus Christ paid for the sins of lost people, so in this sense they were purchase with the blood of Jesus: Psalm 74:2, “Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.” Acts 20:28, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” 1 Corinthians 6:20, “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.” 1 Corinthians 7:23, “Ye are bought with a price; be not ye the servants of men.” Galatians 4:5, “To redeem them that were under the law, that we might receive the adoption of sons.” 1 John 2:2, “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” Revelation 5:9, “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;” Revelation 14:3, “And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.” 146 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 272. 134 2:1 “bringing upon themselves a quick destruction” (ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν). Albert Barnes notes the fact that these men cause their own destruction, which reflects man’s depravity.147 It is not God’s will for any many to go to hell. Such men choose their destiny by their own will. We read of a similar swift destruction when ten of the twelve spies who were sent by Moses to spy out the Promised Land were quickly destroyed for giving a bad report to the people and discouraging them (Num 14:36-37). God has always been swift to judge those who attack His children. We see how God divinely protected Israel and continually judged her enemies. This is how God watches over His Church and judges those who see to destroy it. 2:1 Comments. 2 Peter 2:1 prophesies of the future church sects, which we call denominations today, with the worst heresies denying the deity of the Lord Jesus Christ. The early Church saw itself as one group of people united in faith and doctrine. Church records the encroachment of heretical teachers and division that plague the Church until today. 2:2 “And many shall pursue their lascivious ways” (καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις). The Greek word ἀσέλγεια means, “licentiousness, debauchery, sensuality” (BAGD). James tells us that those who are deceived and follow these pernicious ways do so because of their own lusts, saying, “James 1:13-15, “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” These trials and temptations laid before all of us give us the opportunity to show our sincere devotion to the Lord by resisting sin. 2:2 “for which (reason) the way of truth shall be evil spoke of” (διʼ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται). Regarding the phrase “the way of truth,” Charles Biggs lists similar uses of ὁδός in the New Testament as it refers to the Christian life.148 We find ὁδός used by itself in Acts 9:2; 22:4; 24:1, ὁδὸν σωτηρίας is used in Acts 16:17, and τὴν ὁδὸν τοῦ Κυρίου is used in Acts 18:25. He notes two other uses of this word within 2 Peter: εὐθεῖαν ὁδὸν (2:15), and τὴν ὁδὸν τῆς δικαιοσύνης (2:21). Believers cause the Christian way to be spoken evil of by walking after the flesh, in greed for money and fame, in adulterous relationships, etc. They often identify themselves as Christians despite their sinful ways. Paul made a similar statement 147 Albert Barnes, Notes, Explanatory and Practical, on the General Epistles of James, Peter, John, and Jude (New York: Harper & Brothers, Publishers, 1875), 235. 148 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 273. 135 in Romans 2:24, “For the name of God is blasphemed among the Gentiles through you, as it is written.” It is hard to witness to someone when the person claims to know a Christian who is acting like a hypocrite. It greatly hinders the presentation of the Gospel. 2:3 “And by covetousness they shall exploit you with fabricated words” (αὶ ἐν πλεονεξίᾳ πλαστοῖς λόγοις ὑμᾶς ἐμπορεύσονται). The words “covetousness” and “make merchandise of you” draw a picture in our minds of a marketplace where people are buying and selling their merchandise on the busy, crowded streets. Peter is comparing these false teachers to greedy merchants who are selling their goods to take advantage of the people. Their merchandise is false words, when purchased by unsuspecting buyers, results in them following false teachers and giving them the preeminence over the true apostles of Jesus Christ. The word “feigned” can be translated “made up, fabricated.” The phrase “through covetousness” reveals an evil heart. The phrase “with feigned words” shows how these wicked people hide their inner covetousness with words to appear good on the outside. Proverbs 1:10-19 describes such people who entice others to follow their sinful ways. The phrase “make merchandise” can be translated “to exploit, to make use of, to take advantage of.” The message of these false teachers deceives men into allowing religious leaders to exploit them in every aspect of their lives. They make financial gain of unstable believers. Illustration: A man who was not a Christian, but was well traveled, once told me how the Catholic churches in poor countries large and expensive and extravagant, and how poor, starving crowds are giving money to these churches. 2:3 “whom the judgment of old is not idle and their destruction is not asleep” (οἷς τὸ κρίμα ἔκπαλαι οὐκ ἀργεῖ καὶ ἡ ἀπώλεια αὐτῶν οὐ νυστάζει). We see a clear example of Hebrew parallelism in 2 Peter 2:3, which is most often used in its poetry. The phrase “now of a long time lingereth not” means, “since long age, it is not idle.” Judgment is being made ready. Judgment is coming, as we read in Revelation 20:13, “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.” Three Testimonies of God’s Judgment against the Ungodly (2 Peter 2:4-9) 2 Peter 2:4-9 gives three testimonies from the Old Testament of God’s divine judgment upon the ungodly. Peter will refer to the fallen angels now bound in 136 Tartarus (2:4), to Noah and the Flood (2:5), and to Lot and the judgment of Sodom and Gomorrah (2:6-8). Three testimonies were considered sufficient in order to establish the truth. Thus, these three Old Testament stories establish the fact that God will judge the ungodly. He will give a closing, summary statement in 2:9 of how God is able to deliver the godly from the Day of Judgment, while punishing the ungodly. Peter will later say in this Epistle that if the righteous are scarcely saved, how much worse for the unrighteous (4:18). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:4-9 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries, confirmed through the testimony of divine judgment in the Scriptures. The Text 4 For if God spared not (the) angels that sinned, but delivered (them) to chains of darkness being bound in Tartarus kept for judgment, 5and He spared not the old world, but preserved Noah (the) eighth (person), a preacher of righteousness, bringing a flood upon (the) world of (the) ungodly, 6and He condemned (the) cities of Sodom and Gomorrah to destruction by covered (them) with ashes, making (them) an example for those who are about to live ungodly, 7and He rescued righteous Lot, being oppressed by the lifestyle of the ungodly in licentiousness. 8For (this) righteous man living among them, in seeing and hearing, it tormented (his) soul day by day with (their) lawless deeds. 9(The) Lord knows how to rescue the godly out of a trial, and to reserve (the) unrighteous for punishment in the day of judgment. 137 Here is a proposed outline: 1. The Fallen Angels 2. Noah and the Flood 3. The Destruction of Sodom and Gomorrah and Lot’s Deliverance 4. Conclusion 2:4 2:5 2:6-8 2:9 2:4 “For if God spared not (the) angels that sinned” (Εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο). It is important to note that God made no way of redemption for the fallen angels. The reason is because these angels sinned willfully, already knowing God and dwelling in His magnificent presence. Note the passages in Hebrews 6:4-6; 10:26-27, which tell us that when children of God who are mature in the faith willfully choose to go back into sin, there is no more opportunity for salvation for them either. It is very likely that these angels that sinned is a reference to the “sons of God” mentioned in Genesis 6:1-4 because of the context of this passage of Scripture in 2 Peter 4:9 and Jude 6. In this passage of Scripture, the judgment of the angels that sinned is contrasted with the salvation of Noah and his family (2 Pet 2:4-5). This statement is followed by a comment on the destruction of Sodom and Gomorrah and the deliverance of Lot (2 Pet 2:6-7). This allows us to interpret the angels that left their habitation in Jude 1:6 as the same reference to the sons of God because of the context of this passage concerning divine judgment upon the children of Israel (Jude 1:5), the angels (Jude 1:6), and Sodom and Gomorrah (Jude 1:7). 2:4 “but delivered (them) to chains of darkness being bound in Tartarus kept for judgment” (ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους). The Greek word used for “cast them down to hell” in 2 Peter 2:4 is “Tartaros” (ταρταρόω), which is only use once in the New Testament. Tartaros is identified as the place where these fallen angels are held captive. BAGD says the Greeks believed `the place called Tartaros was located below Hades. It appears to be the deepest region of Hell that God has been reserved as a holding place for Satan and his demons. It is possibly the same place that is also called the “deep” or the “bottomless pit,” which is the Greek word άβυσσος, meaning, “bottomless, unbound, abyss.” This word is used nine times in the New Testament. Jesus cast demons in the άβυσσος in Luke 8:31, “And they besought him that he would not command them to go out into the deep.” There is an angel named Abaddon who has been placed over the bottomless pit, as we read in Revelation 9:11, “And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.” 138 The bottomless pit is a place of a fiery furnace and smoke, as we read in Revelation 9:1-2, “And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.” This bottomless pit is the place where locusts with tails like a scorpion will come from during the Great Tribulation, as seen in Revelation 9:3, “And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.” It is the place where the Beast will come from during the Great Tribulation, as we read in Revelation 11:7, “And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.” Revelation 13:1, “And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.” This bottomless pit has a key to open and close it, which means that God has control of who enters and leaves this abyss; and it is the place where the Satan will be chained for a thousand years (Rev 20:1-3). The Greek word σειραις means, “cord, rope, chain” (BAGD). The Greek word ζόφος means, “darkness, gloom” (BAGD). Within the context of 2 Peter, it refers to the darkness of the underworld of Hell. This word is used four times in the New Testament (Heb 12:18, 2 Pet 2:17, Jude 1:6, 13), while the Textus Receptus uses this word in 2 Peter 2:4 as a fifth occurrence. The phrase “chains of darkness” (KJV) has various translations: “chains of hell” (BAGD). An alternate Greek text uses the word σιροις, which is translated as “pits, gloomy dungeons” (NIV), “pits of darkness” (NASB), and “pits of nether gloom” (RSV). After casting these demons into Tartarus, God delivers them to “chains of darkness.” 2:4 Comments. 2 Peter 2:4 and Jude 1:6 tell us about a group of angels who are presently chained in darkness in Hell, or Tartaros, or the bottomless pit, who can no longer move about on earth. Jude writes, “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.” (Jude 1:6) The Book of Jubilees indicates that these angels that are now kept in everlasting chains in darkness are not the group of angels that fell with Satan from heaven. Otherwise, there would not be so many demons that are presently moving about on earth today. It tells us that these are the angels that we read about in Genesis 6:1-7 139 who married the daughters of men and conceived giants upon the earth. It says that God took these wicked angels and bound them in the depths of the earth until the Day of Judgment. “And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walks on the earth - all of them corrupted their ways and their orders, and they began to devour each other, and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. And He said that He would destroy man and all flesh upon the face of the earth which He had created. But Noah found grace before the eyes of the Lord. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. And He said ‘My spirit shall not always abide on man; for they also are flesh and their days shall be one hundred and twenty years’. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation, when judgment is executed on all those who have corrupted their ways and their works before the Lord.” (The Book of Jubilees 5.1-11)149 It is interesting to note that this parallel passage in 2 Peter 2:4 is joined to the following verse (2:5) by the conjunction “and” by mentioning the destruction of the world and the salvation of Noah. According to passage in The Book of Jubilees quoted above, the destruction of the world by a flood and the casting down of these wicked angels were a part of the same event of judgment from God. 2:5 “And He spared not the old world” (καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο). The former state of the earth prior to the flood was old from the fact that its characteristics have been changed and no longer exists. The characteristics of the 149 The Book of Jubilees, translated by R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles, 1-82 (Oxford: Clarendon Press, 1913), 20, Logos. 140 new world in which we presently live are listed in Genesis 8:22, “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” 2:5 “but preserved Noah (the) eighth (person), a preacher of righteousness, bringing a flood upon (the) world of (the) ungodly” (ἀλλʼ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας). The phrase “the eighth person” means “one of eight,” with the other seven persons implied as being saved. The Lord commanded Noah and his family to come into the ark. This included his wife, three sons, and their three wives, a total of eight people. The apostle Peter also describes Noah as a “preacher of righteousness.” There is no mention of Noah preaching to his generation in the biblical account Genesis 6:57:24. However, we find a number of allusions in ancient Jewish literature to Noah as a “preacher of righteousness.” For example, Josephus writes, “But Noah, indignant at their conduct and viewing their counsels with displeasure, urged them to come to a better frame of mind and amend their ways” (Antiquities 1.74)150 We read in The Book of Jubilee, “And in the twenty-eighth jubilee Noah began to enjoin upon his sons’ sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity.” (The Book of Jubilee 7:20-29)151 We read in The Sibylline Oracles, “Was the most faithful Noah, full of care, For noblest works. And to him God himself From heaven thus spoke: ‘Noah, be of good cheer, In thyself and to all the people preach Repentance, so that they may all be saved. But if, with shameless soul, they heed me not the whole race I will utterly destroy.’” (The Sibylline Oracles 1:155-161, see also Noah’s sermon recorded in The Sibylline Oracles 1:215-244)152 The early Church followed this traditional Jewish view, as we see in the writings of Clement, bishop of Rome, who says, “Noah preached repentance, and as many as listened to him were saved.” (1 Clement 7:6) (ANF 1). Clement again says, “Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark.” (1 Clement 9:4) (ANF 1) Theophilus (late 2nd c.), bishop of Antioch, records one of Noah’s sermons to his generation in Libri Tres Ad Autolycum 3.19. (PG 6.145D) 150 William Whiston, transl., The Works of Josephus: Complete and Unabridged (Peabody, Mass: Hendrickson, 1987), 32, Logos. 151 The Book of Jubilees, translated by R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles, 1-82 (Oxford: Clarendon Press, 1913), 24, Logos. 152 Milton S. Terry, The Sibylline Oracles (New York; Cincinnati: Eaton and Mains; Curts and Jennings, 1899), 20, 23-24. 141 2:6 “and He condemned (the) cities of Sodom and Gomorrah to destruction by covered (them) with ashes, making (them) an example for those who are about to live ungodly” (καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας καταστροφῇ κατέκρινεν ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικώς). The destruction of Sodom and Gomorrah is recorded in Genesis 18:1-19:29. 2:7 “and He rescued righteous Lot, being oppressed by the lifestyle of the ungodly in licentiousness” (καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο). The story of the Lord rescuing Lot from the destruction of Sodom and Gomorrah is recorded in Genesis 19:1-22. 2:8 “For (this) righteous man living among them, in seeing and hearing, it tormented (his) soul day by day with (their) lawless deeds” (βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν). Although there are no specific Old Testament passages that narrate Lot’s daily vexations in Sodom, it is generally understood from the wickedness of the city described in Genesis 191-38. 2:9 “(The) Lord knows how to rescue the godly out of a trial, and to reserve (the) unrighteous for punishment in the day of judgment” (οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν). 1 Peter 2:4-10 forms a conditional sentence. 2 Peter 2:9 is an apotasis in Greek grammar, so it is the baseline sentence of 2 Peter 2:4-10. In this verse Peter says that if God did not spare divine judgment for sinners in the Old Testament (2:4-8), then He is able to deliver His children from temptations and trials (2:9-10). The primary way that God delivers His children from temptation is through our faith and obedience to His Word, as we grow in the knowledge of Jesus Christ, allowing us to become partakers of His divine nature. This verse reflects the underlying theme of 2 Peter, which is the perseverance of the saints. We see similar statements in Psalm 34:17, “The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.” 1 Corinthians 10:13, “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” The Characteristics of False Teachers (2 Peter 2:10-16) In 2 Peter 2:10-16 the apostle Peter reveals particular characteristics of the false teachers that will attempt to invade the churches. Their vice of financial covetousness accompanies fleshly indulgence. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:10-16 emphasizing the perseverance of the New Testament Church amidst 142 false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by describing their wicked deeds. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by describing their wicked deeds, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries in light of their wicked deeds. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries in light of their wicked deeds, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries in light of their wicked deeds. The Text 10 Especially those who walk after the flesh (amidst) defiling passion and while despising authority. (They are) bold, self-willed, not afraid to speak evil of those in high places. 11Whereas angels, being greater and more powerful, do not bring railing judgment against them before the Lord. 12But these, as beasts of nature without the capacity to reason, being born for capture and slaughter, in their ignorance speaking evil in their destruction, and they shall be destroyed, 13being treated unjustly (as) a reward of (their) injustice, (as they) consider the daytime reveling a pleasure, spots and blemishes, reveling in their deceptions while feasting together with you, 14having eyes full of adultery and unceasing sin, as they lure unstable souls, having a heart trained towards covetousness, cursed children. 15Abandoning (the) right way, they have been led astray following the way of Balaam of Bozor, who loved (the) wage of unrighteousness. 16But he received a rebuke for his own iniquity; the speechless donkey speaking in (the) voice of a man forbade the madness of the prophet. 2:10 “Especially those who walk after the flesh (amidst) defiling passion and while despising authority. (They are) bold, self-willed, not afraid to speak evil of those in high places” (μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους καὶ κυριότητος καταφρονοῦντας. Τολμηταὶ αὐθάδεις δόξας οὐ τρέμουσιν βλασφημοῦντες). The Greek word μιασμός, used only here in 2 Peter 2:10, describes fleshly lusts that are corrupt and defiling. This phrase describes 143 many of the Greco-Roman practices of the day in which sexual promiscuity was practiced on a routine basis. These false prophets practiced the same pagan lifestyles around them while claiming to be Christians. The NASB translates the word “dignities” as “angelic majesties” in 2 Peter 2:10 and in Jude 8. The NIV uses the word “authorities” here and in Jude 1:8 as a reference to “celestial beings.” We see warnings against speaking evil of leaders in Exodus 22:28, “Thou shalt not revile the gods, nor curse the ruler of thy people.” Acts 23:5, “Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.” Jude 1:8, “Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.” 2:11 “Whereas angels, being greater and more powerful” (ὅπου ἄγγελοι ἰσχύϊ καὶ δυνάμει μείζονες ὄντες). Matthew Poole notes that these angels are greater in physical strength as well as in rank and dignity.153 2:11 “do not bring railing judgment against them before the Lord” (οὐ φέρουσιν κατʼ αὐτῶν παρὰ κυρίῳ βλάσφημον κρίσιν). We know that the angels of the Lord stand in His presence to receive divine instructions (Matt 18:10, Luke 1:19). This statement shows that angels come before God's throne, just as in Job’s time (Job 1:6; 2:1). This view is supported by Revelation 12:10, “And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.” Albert Barnes interprets the phrase “against them” to refer to the fallen angels who had sinned.154 2:11 Comments. The parallel verse to 2 Peter 2:11 is found in Jude 1:9, “Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.” 2:12 “But these, as beasts of nature without the capacity to reason, being born for capture and slaughter” (οὗτοι δὲ ὡς ἄλογα ζῷα γεγεννημένα φυσικὰ εἰς ἅλωσιν καὶ φθορὰν). The word “natural” means “by nature”; the word “brute” can mean “irrational”; the word “be taken” means “captured.” Peter compares these false teachers to brutish beasts. Both are ignorant, both are destined to be 153 Matthew Poole, Annotations Upon the Holy Bible, vol. 3 (New York: Robert Carter and Brothers, 1852), 923. 154 Albert Barnes, Notes, Explanatory and Practical, on the General Epistles of James, Peter, John, and Jude (New York: Harper & Brothers, Publishers, 1875), 241. 144 destroyed, and both will be forgotten after their death so that no one will ever remember them again. This is the fate of false teachers who deceive the body of Christ. 2:12 “in their ignorance speaking evil in their destruction” (ἐν οἷς ἀγνοοῦσιν βλασφημοῦντες ἐν τῇ φθορᾷ αὐτῶν). In 2 Peter 2:12 the author makes a direct contrast between the ignorance of these false teachers and the knowledge of those believers who grow in their understanding of God’s Word. 2:12 “and they shall be destroyed” (καὶ φθαρήσονται). The word “perish” refers to eternal destruction in Hell. 2:13 “being treated unjustly (as) a reward of (their) injustice, (as they) consider the daytime reveling a pleasure, spots and blemishes, reveling in their deceptions while feasting together with you” (ἀδικούμενοι μισθὸν ἀδικίας ἡδονὴν ἡγούμενοι τὴν ἐν ἡμέρᾳ τρυφήν, σπίλοι καὶ μῶμοι ἐντρυφῶντες ἐν ταῖς ἀπάταις αὐτῶν συνευωχούμενοι ὑμῖν). Peter represents the unrighteous as being “spots and blemishes.” In contrast, Paul represents the Church as being the Bride of Christ, not having spot or wrinkle, but will be holy and without blemish (Eph 5:27). 2:14 “having eyes full of adultery and unceasing sin, as they lure unstable souls, having a heart trained towards covetousness, cursed children” (ὀφθαλμοὺς ἔχοντες μεστοὺς μοιχαλίδος καὶ ἀκαταπαύστους ἁμαρτίας, δελεάζοντες ψυχὰς ἀστηρίκτους, καρδίαν γεγυμνασμένην πλεονεξίας ἔχοντες, κατάρας τέκνα). 2:15 “Abandoning (the) right way, they have been led astray following the way of Balaam of Bozor, who loved (the) wage of unrighteousness” (καταλιπόντες εὐθεῖαν ὁδὸν ἐπλανήθησαν ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαὰμ τοῦ Βοσόρ ὃς μισθὸν ἀδικίας ἠγάπησεν). Balaam received rewards from the Moabites and Midianites for prophesying (Num 22:7, 21). No prophet of God ever prophesied in Israel or Judah for a reward. The story of Balaam is found in Numbers 22-24. 2:16 “But he received a rebuke for his own iniquity; the speechless donkey speaking in (the) voice of a man forbade the madness of the prophet” (ἔλεγξιν δὲ ἔσχεν ἰδίας παρανομίας· ὑποζύγιον ἄφωνον ἐν ἀνθρώπου φωνῇ φθεγξάμενον ἐκώλυσεν τὴν τοῦ προφήτου παραφρονίαν). The story of the donkey speaking to Balaam is found in Numbers 22:21-35. Judgment of False Teachers (2 Peter 2:17-22) 145 After discussing the characteristics of false teachers in 2 Peter 2:10-16, the apostle Peter reveals the divine judgment of false teachers in 2 Peter 2:17-22. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 2:17-22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by His divine judgment. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by His divine judgment, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries by His divine judgment. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries by His divine judgment, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries by His divine judgment. The Text 17 These are wells without water and mists driven by a storm, to whom the gloom of darkness has been reserved. 18For while they speak haughty things of emptiness, they entice with fleshly lusts in licentiousness those who truly are escaped from those who behave in error. 19 While they promise freedom to them, they themselves are slaves of corruption; for to what someone has succumb, to this they have become slaves. 20For if after having escaped from the defilements of the world by the knowledge of the Lord and Saviour Jesus Christ, and again they have become involved (in it) (and) they succumb, the latter conditions have become worse than the first. 21For it is better for them not to have known the way of righteousness, than having known it to turn back from the holy commandment delivered to them. 22It has happened to them, the true proverb, ‘A dog turned back to its own vomit,’ and, ‘A sow that was washed (returned) unto a wallowing of mud.’ Comments: Peter’s Warning to Believers not to Backslide Due to False Teachers. In 2 Peter 17:22 the apostle Peter warns believers against worldly allurements and the deceptive promises of false teachers, thus causing them to fall back into the pollutions of the world. His closing remarks in 1 Peter 3:17 again 146 warns Christians not to be overcome by error. This passage of Scripture debunks the doctrine of Once-Saved-Always-Saved. Those who have been washed clean from sin by the blood of the Lamb view sin as exceeding sinful, and as dirt and filth for those who are still entangled in its deception. Sinful behaviour looks as filthy as a dog eating his own vomit or a pig wallowing in the mud. Thus is the divine perspective of those living in sin. 2:17 “These are wells without water and mists driven by a storm, to whom the gloom of darkness has been reserved” (Οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι οἷς ὁ ζόφος τοῦ σκότους τετήρηται). Worrell says that these “wells without water” are “a graphic description of these boastful teachers, who promise much, but gave nothing of value, being destitute of all good.” They have nothing to offer a thirsty soul. These “clouds that are carried with a tempest” are these teachers who are like clouds that “promise rain, but only bring wind.”155 2:18 “For while they speak haughty things of emptiness, they entice with fleshly lusts in licentiousness those who truly are escaped from those who behave in error” (ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὄντως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους). The deceptive words of these false teachers stand in direct contrast to the prophetic words spoken by holy men who were moved by the Holy Ghost (see 1:21; 3:2). 2:19 “While they promise freedom to them, they themselves are slaves of corruption; for to what someone has succumb, to this they have become slaves” (ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται). 2:20 “For if after having escaped from the defilements of the world by the knowledge of the Lord and Saviour Jesus Christ” (εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ). The apostle Peter has already made a similar statement in 2 Peter 1:3-4, “According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” 2:20 “and again they have become involved (in it) (and) they succumb” (τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται). This phrase describes the process of how someone backslides. At first, someone returns and plays with his old sins, not 155 A. S. Worrell, The New Testament Revised and Translated (Philadelphia, PA: The American Baptist Publication Society, c1904), 356. 147 believing that he is in bondage again to them. Before he realizes it, sin entangles itself around the soul of its victim. This casual taste of old sins soon becomes bondage again and the person finds himself overcome and in bondage to the very sins that Christ Jesus delivered him from at salvation. God then turns such a person over to his sins and to eternal damnation. In God’s grace and mercy, the Lord does not leave such a person without divine intervention and warnings. When God’s divine interventions do not stop this person, the Lord is left with no choice but to let this person become entangled again in his sins. Jesus tells us in the story of the strong man guarding his palace. If he is again overcome after taking this palace, seven more demons much worse than the first will return and take over this house (Luke 11:26). 2:20 “the latter conditions have become worse than the first” (γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων). By knowing the Lord, then departing from Him, a person’s eternal damnation is magnified, which the prophet Jeremiah describes as “two evils, saying, “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” (Jer 2:13) 2:20 Comments. 2 Peter 2:20 addresses the issue of apostasy from faith in Christ Jesus. Balaam is mentioned in this passage (2:15-16) as an example of someone who knew the Lord and was again entangled with the world of sin because of his lusting after the reward. Hebrews 6:4-6 provides a clear definition of a person who has truly committed apostasy as a warning for the readers against falling away from Jesus Christ. He was a mature believer who had been indoctrinated in God’s Word and was performing at some level of divine service. He was not a new convert to the Christian faith. This type of backslider cannot repent and be restored back to God because he backslides willfully and knowingly after rising to maturity in his faith in Christ. This definition is restated again in Hebrews 10:26-27. The basic-line sentence of Hebrews 6:4-6 says, “it is impossible to renew those . . . unto repentance.” This is perhaps the most sobering passage in the entire Holy Bible. It simply says that if God permits faithful believers to go on to maturity, and they meet the five following qualification of Christian maturity, and they then fall away from God, there remains no more repentance and redemption for them. This terrible judgment falls only on those believers who meet the five qualifications mentioned in these two verses and then fall away: 1. Those who were once enlightened. 2. Those who have tasted of the heavenly gift. 3. Those who were made partakers of the Holy Ghost. 4. Those who have tasted the good word of God. 5. Those who have tasted the powers of the world to come. 148 This five-fold description of a true apostate is not that of an immature believer, but of a Christian who is mature in the faith. An immature believer can backslide and find repentance; but a mature Christian who willingly turns from Christ and renounces his faith cannot find repentance and salvation. Andrew Wommack gives an excellent illustration by saying when he was a child he started to run away from home. He wanted to renounce his relationship with his parents and the Wommack name. After getting down the road a way, he repented because of the fear of having no place to go and find food and shelter. By law, he was too young to change his name; however, if Andrew had been an adult of legal age, he had the legal right to leave home and change his name because the laws do not hold him accountable for such actions.156 Since the resurrection of Jesus Christ and the proclamation of the Gospel, God no longer winks on, or overlooks, man’s ignorance. He now holds all men accountable for their knowledge of the truth, as Paul declared to the Athenians, saying, “And the times of this ignorance God winked at; but now commandeth all men every where to repent:” (Acts 17:30). The Gospel of Jesus Christ demands a response of either acceptance or rejection. For those who accept His redemption, the Lord asks them to continue in the faith and overcome those obstacles that tempt one towards apostasy. There are many examples of true apostasy in the Scriptures. Examples in the Old Testament. The author of the epistle of Hebrews gives us Old Testament examples of this type of apostasy, of the children of Israel in the wilderness whom God destroyed after believing (Heb 3:7-19), and of Esau who found no repentance, though it sought it with tears (Heb 12:16-17). Perhaps the departure of the Holy Spirit from King Saul after his second offensive act against the Lord (1 Sam 16:14), which was offering a priestly sacrifice (1 Sam 13:1-14) and failing to utterly destroy all of the Amalekites (2 Sam 15:1-35). The Spirit of the Lord departed from King Saul, never to return, saying, “But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him.” (1 Sam 16:14) Perhaps the departing of the glory of God from Israel during the days of Samuel serves as an additional Old Testament example, saying, “And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.” (1 Sam 4:21). Perhaps the departure of the glory of God from the Temple in Jerusalem during the time of Ezekiel’s ministry serves as a type and figure of apostasy (Ezek 8-11). 156 Andrew Wommack, “Sermon,” Andrew Wommack Leadership Conference, Serena Hotel, Kampala, Uganda, 18 July 2009. 149 In contrast, Job held fast to his confession of faith in God. After the loss of his children and health, Job’s wife told him to curse God and die (Job 2:9). Job endured much suffering, and he complained to God about his condition; but he never renounced his faith in God (Job 2:10). He held fast his confession, as the Scriptures says, “In all this did not Job sin with his lips.” (Job 2:10) The Fallen Angels. Hebrews 6:4-6 helps us understand why no plan of redemption was made for the fallen angels (2 Pet 2:4, Jude 6). Peter says that “God spared not the angels that sinned” (1 Pet 2:4). Jude 6 says, “And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.” The angels already knew God and had access into His presence. They lived in His presence with divine wisdom and supernatural miracles. Therefore, when they sinned, they did so willfully, knowingly, and fully aware of their evil acts. The Children of Israel. Hebrews 6:4-6 helps us also understand why the Lord commanded the children of Israel to distinguish between sins of ignorance and deliberate sins as described in Numbers 15:29-31, “Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.” Those who sinned and rebelled against the Lord deliberately were cut off from their people. They had to bear their own iniquity in that they were no longer allowed to offer temple sacrifices as a substitutionary atonement for their sins. The Jews during Jesus’ Public Ministry. Hebrews 6:4-6 helps us also understand why the Lord Jesus Christ spoke about the unpardonable sin of blasphemy against the Holy Spirit. The religious leaders of Israel during the time of Jesus’ public ministry did not receive Him as the Messiah. Instead, they rejected Him, and they rejected the testimony of the Holy Spirit. Because of their knowledge of the Scriptures, they were held more accountable to the testimony of Jesus and the Holy Spirit than the Gentiles. Therefore, Jesus says, “Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.” (Matt 12:31) Commenting on Matthew 12:31, Grant Osborne says, “the Spirit is the instrument through which God’s eschatological salvation has entered the world, blaspheming that divine tool of salvation behind Jesus cannot be forgiven.”157 The Pharisees rejected God’s instrument of the Holy Spirit as He was testifying of their Messiah because of a hardened heart. For them, there was no remedy for restoring them to 157 Grant R. Osborne, Matthew, in Zondervan Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Zondervan, 2010), 477, Logos. 150 God because their hearts were hardened, as were the children of Israel who murmured in the wilderness under Moses’ leadership while beholding God’s mighty works. New Testament Believers. We have similar statements in the New Testament warning believers against apostasy (Heb 3:13; 10:26-31; 12:15, 25, 2 Pet 2:20-22, 1 John 5:16). 2:21 “For it is better for them not to have known the way of righteousness, than having known it to turn back from the holy commandment delivered to them” (κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς). In her book A Divine Revelation of Hell, Mary Baxter was taken to hell by the Lord Jesus Christ and saw many aspects of eternal torment. One such man in hell has been a preacher and turned back into sin. As they came up to this tormented soul in hell, Jesus said to Mary Baxter, “There is a greater punishment for those who once preached the gospel and went back into sin, or for those who would not obey the call of God for their lives.” As they looked closer at the coffin in which this soul was imprisoned, this backslidden preacher cried out for mercy and another opportunity to preach the Gospel. She looked into the coffin and described it saying, “I looked down and saw a bloody mess. Before my eyes was a soul. Inside the soul was a human heart, and blood was spurting from it. The thrusting of spears was literally piercing his heart.” Jesus turned to Mary Baxter and said, “Day and night, he is tormented. He was put here by Satan, and it is Satan who torments him.” As the man promised to repent, Jesus explained more details of his former life to Mary Baxter, saying: “This man was a preacher of the Word of God. There was a time when he served Me with all his heart and led many people to salvation. Some of his converts are still serving Me today, many years later. The lust of the flesh and the deceitfulness of riches led him astray. He let Satan gain the rule over him. He had a big church, a fine car, a large income. He began to steal from the church offerings. He began to teach lies. He spoke mostly half-lies and halftruths. He would not let Me correct him. I sent messengers to him to tell him to repent and preach the truth, but he loved the pleasures of this life more than the life of God. He knew not to teach or preach any other doctrine except the truth as revealed in the Bible. But before he died, he said the Holy Ghost baptism was a lie and that those who claimed to have the Holy Ghost were hypocrites. He said you could be a drunkard and get to heaven, even without repentance.” “He said God would not send anyone to hell—that God was too good to do that. He caused many good people to fall from the grace of the Lord. He even said that he did not need Me, for he was like a god. H went so far as to hold 151 seminars to teach this false doctrine. He trampled My Holy Word under his feet. Yet, I continued to love him." “My child, it is better to have never known Me than to know Me and turn back from serving Me.”158 2:22 “It has happened to them, the true proverb, ‘A dog turned back to its own vomit,’ and, ‘A sow that was washed (returned) unto a wallowing of mud.’” (συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίας, Κύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα, καί, Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου). The phrase “the dog is turned to his own vomit again,” is a quote from Proverbs 26:11, “As a dog returneth to his vomit, so a fool returneth to his folly.” However, the phrase “and the sow that was washed to her wallowing in the mire,” is not found in Scripture. Many scholars believe this second part of Peter’s proverb is taken from The Story of Ahikar, 159 which reads, “thou hast been to me like the pig who went into the hot bath with people of quality, and when it came out of the hot bath, it saw a filthy hole and it went down and wallowed in it.”160 Perhaps the two dirtiest domesticated animals in these societies were dogs and pigs. In his book The Final Quest, Rick Joyner describes a vision in which hordes of Christians were being taken captive by demons of hell. He says that the only food provided from them was the vomit from the vultures. He continues: “Those who refused to eat it simply weakened until they fell. Those who did eat it were strengthened for a time, but with the strength of the evil one. Then they would weaken unless they would drink the waters of bitterness that were constantly being offered to them. After drinking the bitter waters they would then begin to vomit on the others. When one of the prisoners began to do this, a demon that was waiting for a ride would climb up on him, and would ride him up to one of the front divisions.”161 The author then describes a scene that is even worse than the vomit from the vultures. He says that the demons would urinate and defecate a repulsive slime 158 Mary K. Baxter, A Divine Revelation of Hell (New Kensington, Pennsylvania: Whitaker House, 1993), 70-72. 159 Frederick Cornwallis Conybeare, James Rendel Harris, and Agnes Smith Lewis, The Story of Ahikar: From the Aramaic, Syriac, Arabic, Armenian, Ethiopic, Old Turkish, Greek and Slavonic Versions (Cambridge: Cambridge University Press, 1913). 160 Richard J. Bauckham, 2 Peter, Jude, in Word Biblical Commentary, vol. 50, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1983), 279, Logos. 161 Rick Joyner, The Final Quest (Charlotte, North Carolina: Morning Star Publications, 1977), 21. 152 onto these fallen Christians that they rode. This slime, which was the pride, selfish ambition, etc., that characterized the nature of this army division made the Christians feel better than those who partook of vomit and bitter water. Thus, they believed that these demons were messengers of God and that the slime was the anointing of the Holy Spirit. It is easy to see how closely this vision describes 2 Peter 2:22, as horrible as it appears. I was raised around pigpens while growing up and well remember the “mire” that they wallowed in being polluted with their urine and feces. We also had dogs, and when they did vomit up, they often came back to eat what they had thrown up. This is the actual state of Christians who once believed in Jesus Christ and then go back into the world of bondage and sin. Our Glorification: The Certainty of Christ’s Return (2 Peter 3:1-16) In 2 Peter 3:1-16 the apostle Peter places emphasis upon the believer’s glorification as he awaits the Second Coming of Jesus Christ amidst scoffers. He exhorts his readers to give attention to the Holy Scriptures because scoffers will come to deny the Second Coming of Jesus Christ and the believer’s glorification (3:1-4). Peter reminds his readers of the Story of Creation to assure them that God has a plan of redemption set forth that will come to pass (3:5-7). He then reconfirms the certainty of the Second Coming of Jesus Christ (3:8-10) before calling us to prepare for His Coming (3:11-13) and to persevere in the faith (3:1416). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:1-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second 153 Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Here is a proposed outline: a) Warning of the Coming of Scoffers b) The Story of Creation c) The Certainty of the Second Coming d) Exhortation to Prepare for the Second Coming e) Exhortation to Persevere in the Faith in Light of Christ’s Return 3:1-4 3:5-7 3:8-10 3:11-13 3:14-16 Warning of the Coming of Scoffers (2 Peter 3:1-4) In 2 Peter 3:1-4 the apostle Peter warns the believers that scoffers will come and mock those who believe in the Second Coming of Christ Jesus. However, they can be delivered from this danger by paying attention to the Holy Scriptures and Holy Apostles (3:1-2). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:1-4 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers who deny the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers who deny the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers who deny the Second Coming of Jesus Christ. The Text 1 This second epistle, beloved, I now write to you in which I stir up your pure mind by way of remembrance, 2to remind (you) of the words spoken beforehand by the holy prophets and by the commandment of us apostles of (the) Lord and Saviour. 3Knowing this first that scoffers shall come in the last days with scoffing while they walk according to their own lusts, 4and saying, ‘Where is the promise of His Coming. For since the 154 fathers fell asleep, all things continue as (they were) from the beginning of creation.’ 3:1 “This second epistle, beloved, I now write to you” (Ταύτην ἤδη, ἀγαπητοί, δευτέραν ὑμῖν γράφω ἐπιστολήν). Peter’s reference to a previous epistle in 2 Peter 3:1 leads many conservative scholars to suggest that he was referring to the epistle of 1 Peter. This means these two Petrine epistles had the same group of recipients, and that they were written within a short period of time to one another with a similar purpose. 3:1 “in which I stir up your pure mind by way of remembrance” (ἐν αἷς διεγείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλικρινῆ διάνοιαν). The Greek phrase (ἐν αἷς) is made up of the preposition ἐν and a plural pronoun αἷς, so that Peter is referring to both of his epistles addressed to the churches of northern Asia Minor, whose purpose was to stir up their pure minds. Thus, the NKJV says, “in both of which . . .” The AMP reads, “In (both of) them . . .” The description of stirring up means to wake up or arouse. When we bring to mind those things that we have been taught in the past, we begin to talk about them and to renew our efforts to practice them in our lives. 3:2-3 Comments. We find a similar passage to 2 Peter 3:2-3 in Jude 1:17-18, “But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.” 3:2 “to remind (you) of the words spoken beforehand by the holy prophets and by the commandment of us apostles of (the) Lord and Saviour” (μνησθῆναι τῶν προειρημένων ῥημάτων ὑπὸ τῶν ἁγίων προφητῶν καὶ τῆς τῶν ἀποστόλων ὑμῶν ἐντολῆς τοῦ κυρίου καὶ σωτῆρος). Our Saviour is our Deliverer from sin and bondage to this world. 2 Peter 3:2 refers to words spoken both in the Old Testament and in the New Testament when it refers to the prophets and apostles. God used the office of the prophet to write the Old Testament and the office of the apostle to write the New Testament. When the prophets of old died, the Old Testament canon was closed, and when the apostles of the Lamb died, the New Testament canon was closed. According to 2 Peter 3:2 the words of the New Testament apostles are place on equal authority with the Old Testament prophets. Therefore, when 2 Peter 2:1 refers to false prophets, he is contrasting them to those who truly stood in that office to deliver unto Israel the thirty-nine books of the Old Testament canon. This is reflected in the statement by Peter, “For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:21) 155 3:3 “Knowing this first that scoffers shall come in the last days with scoffing” (τοῦτο πρῶτον γινώσκοντες ὅτι ἐλεύσονται ἐπʼ ἐσχάτων τῶν ἡμερῶν ἐν ἐμπαιγμονῇ ἐμπαῖκται). Peter first reminds us of scoffers. The phrase “the last days” is used five times in the New Testament (Acts 2:17, 2 Tim 3:1, Heb 1:2, Jas 5:3, 2 Pet 3:3). This period begins on the Day of Pentecost when the Holy Spirit is poured forth upon the Church. Others say the Last Days began with the First Coming of Christ, describing it as the Messianic Age confirmed by the resurrection and ascension of Christ Jesus, understood in the phrases “the time is fulfilled” (Mark 1:15), “the fullness of time” (Gal 4:4), and “but was manifest in these last times” (1 Pet 1:20). This is the age of God’s fulfillment of His promise of hope and eternal rest for His people. The Last Days is reflected in the phrases “these last times/this last time” (1 Tim 4:11 Pet 1:20, 1 John 2:18, Jude 1:18) and “the end(s) of the world” (1 Cor 10:11, Heb 9:26). The apostle Peter explains that with the Lord one day is as a thousand years and a thousand years as one day (2 Pet 3:8). Thus, the word “days” used in this verse can refer to several thousand-year periods. Since the days of the early apostles until the Second Coming of Christ, a period of two thousand years will have elapsed. We must ask the question of why this phrase describes the two-thousand-year dispensation of the New Testament Church. Perhaps the answer is that this is the last age of man’s mortality in God’s plan of redemption. In other words, as the sound of the last trumpet call from Heaven, as our Lord and Saviour Jesus Christ descends from the clouds, and the saints of God are raptured to be with Him forever, the Church partakes of immortality. We are no longer bound by time; it no longer limits our lives. Thus, the phrase “last days” probably refers to the last dispensation in which time and mortality bind God’s servants. Both the apostles Peter and Jude refer to scoffers (ἐμπαίκτης) coming in the last days (2 Pet 3:3, Jude 1:18). Scoffers are ones who mock and ridicule others. In the Greek text of 2 Peter 3:3, we find the Hebrew idiom using two words, which are translated “scoffers in scoffing.” Note other English versions: ASV, “mockers shall come with mockery,” Rotherham, “with scoffing, scoffers.” 3:3 “while they walk according to their own lusts” (κατὰ τὰς ἰδίας ἐπιθυμίας αὐτῶν πορευόμενοι). These mockers live their lives to satisfy their own lusts. 3:4 “and saying, ‘Where is the promise of His Coming” (καὶ λέγοντες, Ποῦ ἐστιν ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ). Scoffers do not want to see the Second Coming of Christ Jesus because it means that God is a God of wrath and judgment against sin. If they acknowledge a coming judgment, then they have no excuse for their sins. 156 3:4 “For since the fathers fell asleep, all things continue as (they were) from the beginning of creation.’” (ἀφʼ ἧς γὰρ οἱ πατέρες ἐκοιμήθησαν, πάντα οὕτως διαμένει ἀπʼ ἀρχῆς κτίσεως). The phrase in 2 Peter 3:4 where the scoffers say that “all things continue as they were from the beginning of the creation” is obviously a false statement. The earth changed its physical characteristics after the Flood, so that things no longer operate as they did in the beginning of creation. Such statements echo the beliefs of today’s evolutionists, who claim that natural selection governs the fate of future generations of animals as well as mankind. Such “scientists” believe and assume that the earth has continued under the same constant, physical properties and constant change since the beginning of time with no catastrophic floods to alter things. For example, they think that soil deposits and sedimentation were laid down over millions of years, and that the fossils found within these sedimentary layers can be dated by calculating today’s rates of sedimentation. They ignore the testimonies throughout the earth that a great Flood did occur and formed the sedimentary layers of rock. The upheaval of mountains also serves as a testimony of the Flood. The great crack that runs around the earth and divides it into shifting plates, which causes earthquakes and volcanic activities is another witness. The massive extinction of animals such as the dinosaurs is another witness, as we now have archeological and geological evidence that men and dinosaurs co-existed at the same time on the earth. At the time of the Flood the earth was tilted on its axis. Its magnetic fields were altered. The seasons of the earth were altered. These scoffers do not believe that a Judgment Day is coming because they do not believe that a Judgment Day came in the past in the form of the Great Flood of Noah’s time. Before the Flood, the earth was smaller, atmospheric pressures were different, and the heavenly bodies were not violently shifted and changing as they are today. Plants and animals grew much larger because of these different physical properties that existed on the earth. Such scoffers say that the earth has continued in one constant state since its beginning, but geology proves otherwise. 3:4 Comments. In past times, scoffers said that nothing has changed. We see this in a number of Old Testament Scriptures. For example, the prophet Isaiah describes such scoffers in Isaiah 5:19, “That say, Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!” The prophet Ezekiel describes them in Ezekiel 11:3, “Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.” Ezekiel 12:22-25, “Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.” There were scoffers in the time of Jesus, as we 157 see in Matthew 24:48, “But and if that evil servant shall say in his heart, My lord delayeth his coming;” Obviously, things are not as they were at the time of creation. However, the carnal mind sees no change in the times, and he has no faith in God’s Word that its prophecies will come to pass. We have testimonies across the world of the great Flood that destroyed the earth during the time of Noah. Yet, these people ignore this witness of divine judgment. Since the time of creation, the characteristics of the earth have drastically changes because of the Flood. We see a reference to the earth before the flood in 3:5, after the flood in 3:6 and its pending destruction in the last days in 3:7. The Story of Creation (2 Peter 3:5-7) As we study the Scriptures, we find that there are a number of passages that reveal the events in the Story of Creation. We have the testimony of the Father’s role in Genesis 1:1-2:4 as the One who has planned and foreknown all things. We have the testimony of the Son’s role in John 1:1-14 as the Word of God through whom all things were created. In Proverbs 8:22-31, we have the testimony of the role of the Holy Spirit in creation as the Wisdom and Power of God. Job 38:1-39:30 reveals the majesty and glory of God Almighty by describing the details of how His creation came into existence. 2 Peter 3:5-7 refers to the story of creation with emphasis upon God’s pending destruction of all things in order to judge the sins of mankind. Hebrews 11:3 tells us how it is by faith that we understand how the world was created by the Word of God. We can find many other brief references to the creation of the earth throughout the Scriptures. 2 Peter 3:5-7 tells us that the heavens and the earth were created by God’s Word (3:5), that they were destroyed by His Word with a flood (3:6) and are now kept by His Word (3:7) and will soon be destroyed with fire by His word (3:7). Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:5-7emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth, God the Father has called His Church to persevere amidst scoffers in hope of a 158 future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. The Text 5 For this (truth) willingly escapes their notice, that (the) heavens were long ago and the earth (was) collected together out of (the) water and through (the agency of) water by the word of God, 6through which the former world being flooded by water was destroyed. 7And the present heavens and earth by the same word have been reserved for fire in the day of judgment and destruction of ungodly men. 3:5 “For this (truth) willingly escapes their notice, that (the) heavens were long ago” (λανθάνει γὰρ αὐτοὺς τοῦτο θέλοντας ὅτι οὐρανοὶ ἦσαν ἔκπαλαι). The role of God’s Word in creation “escapes their notice,” that is, it has been hidden from depraved humanity because of the hardness of their hearts. They are ignorant because they want to be so, and God gives them over to a reprobate mind (Rom 1:20-32). They are willingly ignorant of the Creation Story because it means that there is a sovereign God or a Godhead who watches over His creation, and as He creatures, we are subject to His rules and dominion. These scoffers want to live the way of sin and self-centeredness rather than submit to the divine laws of God, as testified in His creation. There are a number of passages in the Scriptures that record the events of the creation of the heavens and earth, which testify to the creative power of God’s spoken word to bring creation into existence: Genesis 1:1-2:3, “And God said . . .” Psalm 33:6, “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.” John 1:1-3, “In the beginning was the Word, and the Word was with God, and the Word was God.” Hebrews 11:3, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” Today, scientists have endeavoured to break down microscopic particles into their smallest elements, such as protons, neutrons, hadrons, and quarks. In seeking to understanding their form of existence, they sometimes describe the smallest elements as “sound waves.” Such a description verifies the fact that God created all matter from His spoken Word. 3:5 “and the earth (was) collected together out of (the) water and through 159 (the agency of) water by the word of God” (καὶ γῆ ἐξ ὕδατος καὶ διʼ ὕδατος συνεστῶσα τῷ τοῦ θεοῦ λόγῳ). The Greek verb συνίστημι literally means, “to bring/hold together” (BAGD). There are a number of views taken on how to translate this verb. 1. “Standing out of”. A few English versions translate this phrase to mean that the earth stood out from, or was separated from, the waters: KJV, “For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:” Weymouth, “. . . and an earth, the latter arising out of water and extending continuously through water, by the command of God; 2. “Compacted”. Within the context of this passage, the word is sometimes translated to mean that the solid elements of the earth were collected together and separated from the waters on the third day of creation (Gen 1:9). Thus, ASV, “and an earth compacted out of water and amidst (through) water, by the word of God.” Rotherham, “on account of water and by means of water, compacted, by God’s word.” That is, the earth was not only separated from the water on the third day of creation. It is held together by the properties of water. The modern sciences of physics and chemistry support the statement that water (H20) had strong adhesive properties, so that a lump of dirt with all the water removed will becomes dust or loose, dry sand. It will have no ability to hold together. The famous Dust Bowl in the Midwestern United States in the 1930’s testifies to this fact. 3. “Existing”. The Greek verb συνίστημι is more often translated “to continue, to endure, to exist” (BAGD), meaning the earth was formed and exists from water and in the midst of water by the spoken Word of God. Thus, Beck, “. . . and formed the earth out of water and with water.” Goodspeed, “. . . and an earth which had been formed at God’s command out of water and by water,” NIV, “. . . the earth was formed out of water and with water.” RSV, “and an earth formed out of water and by means of water.” “out of the water and in the water”. Charles Bigg understands “out of the water” to mean the earth emerged up out of the water, where it lay under, describing separation of land and water in Genesis 1:9. The phrase “in the water” is taken as the instrumental of means, “by means of water.” He then understands this phrase to say that the earth was formed out of the waters below it, and it continues to exist because of the rain coming down from above.162 3:6 “through which the former world being flooded by water was destroyed” (διʼ ὃν ὁ τότε κόσμος ὕδατι κατακλυσθεὶς ἀπώλετο). Almighty God, using the 162 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 293. 160 same water that He separated from the earth on the third day of creation, and using the same water to hold together the earth by its adhesive properties, used these same waters to destroy the old world by a flood of water (2 Pet 2:5). The phrase “being overflowed with water” refers to the flooding of the water over the land. This resulted in the destruction of the old world, which perished. 3:7 “And the present heavens and earth by the same word have been reserved” (οἱ δὲ νῦν οὐρανοὶ καὶ ἡ γῆ τῷ αὐτῷ λόγῳ τεθησαυρισμένοι εἰσὶν). In 2 Peter 3:7 the apostle Peter tells us that the universe is reserved or kept in place as it currently exists by the Word of God. The heavens and earth “which are now” refer to the time after the flood, when the characteristics of the heavens and earth were dramatically altered. The same Word of God that created them, and then destroyed the earth by a flood, is the same word that is keeping them in existence until the time of God’s climatic judgment upon mankind and the creation of a new heavens and earth. This act of reserving the earth for a later judgment is seen in God’s covenant to Noah, recorded in Genesis 9:15-16, “And I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.” It is interesting to note that modern science has concluded that there exists something in the universe beyond the realm of physical, visible matter, which they call “dark matter,” because it is unseen. They base these conclusions upon their observations of the forces of gravity that work in galaxies throughout the universe. These galaxies are moving at a faster rate of speed than their physical matter should be able to produce through the laws of gravity. In other words, the laws of gravity say that the mass of these galaxies should produce a certain amount of gravitational force. Yet, the forces of gravity that rotate these galaxies exceed their mathematical calculations. Thus, they calculate that there must be a force at work beyond those forces of physical matter that are seen with visible light, which they describe as “dark matter.” We know that the Word of God is this unseen force that is holding the universe together. We see another verse in the Holy Scriptures that describes the power of God’s presence in the universe in Revelation 20:11, “And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.” 2 Peter 3:7 tells us that the laws of physics and other laws in the universe are governed not by physical matter that we can see, but by God Himself who is unseen. Throughout the Creation Story (Gen 1:1-2:3), the author tells us that “God said,” as He spoke creation into existence through His mighty Word. He spoke every plant, every animal, and every star of the universe into existence. All phtsical matter that we see in the natural world was created at this time. The apostle John describes the role of Jesus Christ in the Creation Story as the Word of God (John 1:1-14). The apostle Peter also refers to the role of the Word of God in creation, 161 saying that the worlds are sustained by the Word of God, and they will be destroyed by the same Word (2 Pet 5:7). As the scientific community looked ever so deeply into the atomic world that makes up matter, they have discovered subatomic particles. As they are able to reach deeper into the make-up of such particles, I believe that they will ultimately discover that matter consists of sound waves, the very sound waves that proceeded forth from the mouth of God when He spoke the universe into existence. 3:7 “for fire in the day of judgment and destruction of ungodly men” (πυρὶ τηρούμενοι εἰς ἡμέραν κρίσεως καὶ ἀπωλείας τῶν ἀσεβῶν ἀνθρώπων). The heavens and earth are reserved “for the fire” (πυρι) that is coming on the Day of Judgment to destroy ungodly men. While the first earth was destroyed by a flood of waters (2 Pet 3:6), the existing heaven and earth will be destroyed by fire (2 Pet 3:7, 10, 12). The destruction of the heavens and the earth is mentioned throughout the Holy Scriptures: Psalms 102:25-26, “Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed.” Isaiah 34:4, “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.” Isaiah 51:6, “Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.” Isaiah 65:17, “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” Isaiah 66:22, “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.” Jesus Christ mentions this event in Matthew 24:35, “Heaven and earth shall pass away, but my words shall not pass away.” (see Luke 21:33) Thus, God has used His servants to preach this aspect of the Gospel for thousands of years. The Certainty of the Second Coming (2 Peter 3:8-10) In 2 Peter 3:8-10 the apostle Peter reaffirms the Second Coming of Christ Jesus. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:8-10 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. 162 Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. The Text 8 And let this one thing not escape your notice, beloved, that one day with (the) Lord is as a thousand years, and a thousand years as one day. 9 The Lord is not delaying (His) promise, was certain ones consider (it) a delay, but He is patient towards us, not willing for any to perish, but all to reach unto repentance. 10And the day of the Lord shall come as a thief, in which the heavens shall pass away with a roar, and the elements being consumed by heat shall be dissolved, and the earth and the works in it shall not be found. 3:8 “And let this one thing not escape your notice, beloved, that one day with (the) Lord is as a thousand years, and a thousand years as one day” (Ἓν δὲ τοῦτο μὴ λανθανέτω ὑμᾶς, ἀγαπητοί, ὅτι μία ἡμέρα παρὰ κυρίῳ ὡς χίλια ἔτη καὶ χίλια ἔτη ὡς ἡμέρα μία). The phrase “a thousand years” represents the realm of time in which man dwells. However, 2 Peter 3:8 reveals to us that God does not dwell in the realm of time. Note that the apostle Peter took this statement from Psalm 90:4, “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” 3:9 “The Lord is not delaying (His) promise, was certain ones consider (it) a delay” (οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται). Webster says the English verb “slack” means “to be negligent.” To “count slackness” means to “consider something slow in coming. The Lord is not delaying his promise. Man measures time in days, but God measures time in thousand year periods. This verse is saying that the Lord is not behind schedule, although many of man's days may pass. From man's perspective, it appears to delay (as some men count slackness), but from God's perspective He is in His time schedule. 163 The promise mentioned in 2 Peter 3:9 refers to Jesus’ Second Coming. The next verse will call this event the “Day of the Lord.” In 3:12 he will refer to it again as the “Day of God.” 3:9 “but He is patient towards us, not willing for any to perish, but all to reach unto repentance” (ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι). Why is God waiting patiently? We read in Isaiah 30:18, “And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him.” The Lord is longsuffering towards us because of His grace. 3:9 Comments. If Jesus returned while I was lost in sin, I would have spent eternity in hell. Praise the Lord that He did not come before my conversion. The delay of His Return allows many the opportunity to repent and believe and be saved. 3:10 “And the day of the Lord shall come as a thief” (Ἥξει δὲ ἡμέρα κυρίου ὡς κλέπτης). God the Father has not revealed the exact time of the return of Jesus Christ and the culmination of time as we know it. Jesus tells us that He Himself did not know this date in Matthew 24:36, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” (see Mark 13:32) Acts 1:6-7, “When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.” Even the heavenly angels, who come before the throne of Almighty God and receive assignments upon earth, do not know the outcome of their ministry to mankind nor its timing. Thus, the apostles Peter, Paul, and John describe Jesus returning as “a thief in the night” in 1 Thessalonians 5:2, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” 2 Peter 3:10, “But the day of the Lord will come as a thief in the night.” Revelation 3:3, “Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” Revelation 16:15, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” One reason that the timing of these events is unknown to us is that a spiritual warfare is being fought in the heavenly realm and such plans are shrouded in heavenly, military secrecy. For example, in 2 Kings 22:19 the prophet Micaiah addresses the kings of Israel and of Judah, both commanders and chiefs over an army, saying, “Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.” (1 Kings 22:19) This prophet had been given a vision of heaven, having seen the Lord God Almighty seated upon His heavenly throne surrounded by a 164 host of military angels. God Almighty is the Commander and Chief of an innumerable army of angels and His heavenly throne is the command center of this army. The psalmist describes this heavenly army in Psalms 103:20-21, “Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.” The prophet Micaiah tells these two kings that their rule and their kingdoms rise and fall based upon this heavenly command center rather than based upon their personal skills. The commands uttered from God’s throne send His army of angels into action upon earth as they carry out spiritual warfare upon earth on a daily basis. In this story in 2 Kings, a command is about to proceed from the throne of God that brings divine judgment upon the king of Israel. Although such military orders are secret, the Lord allowed the kings of Israel and Judah to see into this meeting so that they would know that the Lord God is still King over His people Israel. In a similar manner, God’s plan of redemption is unfolding upon earth in a progressive manner. The orders issued from this divine command center sometimes depend upon how men respond to certain events and how faithful servants obey His charges. The angels do not know these exact plans, although they are His instruments in executing His plan. Another reason that God does not reveal His times and seasons to us is that He wants us to be ready at all times for His Return, lest we become relaxed and focused upon earthly concerns and pleasures. Jesus tells us the Parable of the Ten Virgins to warn us to be ready for the Second Coming (Matt 25:1-13). The writers of the New Testament have told the Church to be ready for the Second Coming of the Lord Jesus Christ as well. Yet, we have been anticipating this important event for the past two thousand years. This has resulted in a call for each generation of Christians to prepare their lives for His Coming. We must live a holy life in preparation for this event. It has been my personal experience that when the Lord shows me future events concerning my spiritual journey, He does not reveal the timing of such events. Sometimes these events are conditional upon my faith and obedience to His Word. At other times, I am to wait patiently for such events to come to pass. 3:10 “in which the heavens shall pass away with a roar, and the elements being consumed by heat shall be dissolved, and the earth and the works in it shall not be found” (ἐν ᾗ οἱ οὐρανοὶ ῥοιζηδὸν παρελεύσονται, στοιχεῖα δὲ καυσούμενα λυθήσεται, καὶ γῆ καὶ τὰ ἐν αὐτῇ ἔργα οὐχ εὑρεθήσεται). The Greek word ῥοιζηδόν means, “whizzingly, i.e. with a crash” (Strong), “with a hissing or crackling sound, with a roar, with great suddenness” (BAGD). BAGD says the Greek word στοιχεῖον used literally means the basic materials of which the earth is made (2 Pet 3:10, 12) or the fundamental doctrines of the Church (Heb 5:12). However, Paul is using this word in a figurative sense to describe the powers that control the people of this world (Gal 4:3, 9, Col 2:8, 20). This word is used in 2 Peter 3:10, 12 to describe the basic, physical elements that make up the world and universe that we live in. Scientists recognize one hundred and three elements upon 165 which serve as the building blocks of all of creation.163 However, new elements are still being discovered. These basic elements, listed in the Periodic Table of Elements, are combined in various ways to form all substances known to mankind. The Greek word λύω means, “break (up), destroy, dissolve, (un)loose, melt, put off” (Strong). BAGD says this word describes “the parts of the universe, as it is broken up and destroyed in the final conflagration.” The Greek word καυσόω means, “to set on fire” (Strong). BAGD says it is used passively to mean, “be consumed by heat, burn up.” On the fourth day of the Creation Story, God places the heavenly bodies into the firmament of the heavens (Gen 1:17). The prophets Isaiah and Zechariah explain to us how God placed these heavenly bodies in the universe by saying that God stretched out or spread out or extended (‫ )נָטָ ה‬the stars into the heavens: Isaiah 44:24, “Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself.” Zechariah 12:1, “The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.” The Hubble telescope has confirmed the theory that the universe is expanding. This would mean that the stars in the universe are still in the process being stretched out or spread out by Almighty God. This explains why the light from distant stars did not take millions and billions of years to reach earth. Instead, God first made the earth and then the heavenly bodies in the universe. These heavenly bodies were then stretched out or spread in the universe, so that their light was with us in the beginning of Creation. The Hebrew word (‫ )נָטָ ה‬used in these two Old Testament verses can also mean “to unfold.” The author of the epistle of Hebrews tells us that God will one day “fold up” the heavens, saying, “And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.” (Heb 1:10-12) The apostle Peter tells us that the present heavens and earth will be consumed with a great noise and fervert heat, saying, “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. . . . But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” (2 Pet 3:7, 10) He is quoting Isaiah 34:4, “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host 163 Carol P. Anderson, “Element, Chemical,” in The World Book Encyclopedia, vol. 6 (Chicago: World Book, Inc., 1994), 219-223. 166 shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.” The apostle John gives us a similar description of the folding up of the heavens to make way for a new heavens and earth in Revelation 6:14, “And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places.” Just as a garment was folded up and put away and just as a scroll was rolled up and placed back on a shelf, the present heavens and earth will be folded up as they are consumed by fire. Thus, the heavens were unfolded and spread out across the universe in the Creation Story. Note these similar words from Frances J. Roberts: “Indeed, if ye but knew how close I am standing to the ‘curtain of time’, ye would draw very near and be filled with expectancy. For one of these days – so very soon – the curtain shall be drawn; the heavens shall be rolled back; the canopy of the ‘sky’ as ye know it shall be lifted away, and the Son of Man shall be revealed in power and great glory”164 3:10 Comments. 2 Peter 3:10 refers to the Day of the Lord. This passage of Scripture raises the question of whether God will absolutely destroy the existing heavens and earth in the Day of the Lord, or will He simply remodel them, and restore them to their original glory. Some suggest that God will remodel this old earth that has been subjected to vanity and decay. The description in this passage looks very much like God will melt and dissolve all physical elements into vapor and re-create a new heavens and a new earth. There are a number of Scriptures that refer to Jesus Christ coming as a thief in the night (Matt 24:43-44, 1 Thess 5:2, 2 Pet 3:10, Rev 3:3; 16:15). Exhortation to Prepare for the Second Coming (2 Peter 3:11-13) In 2 Peter 3:11-13 the apostle Peter exhorts his readers to prepare for and anticipate the Second Coming of the Lord. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:11-13 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers by preparing themselves for the Second Coming of 164 Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 62. 167 Jesus Christ, God the Father has called His Church to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers by preparing ourselves for the Second Coming of Jesus Christ. The Text 11 Since all these things (are) being dissolved in this way, what manner (of person) is it necessary for us to become in lifestyle and godliness, 12 waiting for and hastening the coming of the day of God by which the heavens shall be dissolved by fire and the elements melt by heat; 13and we look for a new heavens and a new earth according to His promise in which righteousness dwells? 3:11 “Since all these things (are) being dissolved in this way, what manner (of person) is it necessary for us to become in lifestyle and godliness” (τούτων οὕτως πάντων λυομένων ποταποὺς δεῖ ὑπάρχειν ὑμᾶς ἐν ἁγίαις ἀναστροφαῖς καὶ εὐσεβείαις). Our conversation describes our lifestyle and conduct. Our godliness refers to our walk with God and acts of godly deeds. We must live with the awareness and expectation of the Coming of the Lord and the Day of Judgment for all of mankind. This reflects the need to walk in the fear of the Lord. 3:12 “waiting for and hastening the coming of the day of God by which the heavens shall be dissolved by fire and the elements melt by heat” (προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας διʼ ἣν οὐρανοὶ πυρούμενοι λυθήσονται καὶ στοιχεῖα καυσούμενα τήκεται). “Looking for and hasting unto the coming of the day of God”. The Greek word προσδοκάω means, “wait for, look for, expect” (BAGD). The Greek word σπεύδω means, “to hasten, to cause something to happen or come into being by exercising special effort” (BAGD). Some scholars believe that the Church can “hasten” or speed up the day of Christ’s return based upon 2 Peter 3:12 by preparing themselves through godly living and living in expectation of the Second Coming. Other scholars believe that σπεύδω simply serves as a synonym along side προσδοκάω, so that it means “earnestly desiring” (ASV, HCSB, WEB), “truly desiring” (BBE). “wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat”. This world is not permanent. As a child, I grew up in a wooded area. All my young childhood, my two brothers and I played and built forts in these woods. Then, one day, the pulpwood company that owned the land and cut down every tree. They even plowed the ground in order to replant a new crop of trees. Our little world of playing in the woods ended dramatically and unexpectedly. 168 3:13 “and we look for a new heavens and a new earth according to His promise in which righteousness dwells” (καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν ἐν οἷς δικαιοσύνη κατοικεῖ). “Nevertheless we, according to his promise, look for new heavens and a new earth”. We find the Lord’s promise of a new heavens and earth in Isaiah 65:17, “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” Isaiah 66:22, “For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.” Therefore, the apostle Peter can say that this is a promise for God’s children. This promise of a new heavens and earth is reflected in extra-biblical literature as well in (The Book of Jubilees 1:29; 1 Enoch 45:4–5; 72:1; 91:16; Sibylline Oracles 5:211–213; 2 Baruch 32:6; 44:12; 57:2; 4 Ezra 7:25)165 The apostle John saw a new heavens and a new earth in his vision, as recorded in Revelation 21:1, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.” We must have a new heavens and earth in which to live because the Fall of man and the Flood of Noah damaged the current heavens and earth so that they are not fit for eternal habitation. We still have earthquakes, volcanoes, storms, and various natural catastrophes on earth as a result of this divine judgment. There are animals preying on one another, pests and varmints destroying crops, plagues and diseases, etc. The earth will be made an even greater waste during the Great Tribulation Period. In addition, the need for a new heavens alone with a new earth implies that the entire universe was effected by human depravity and divine judgment. The Lord will restore His children to the perfect heavens and earth as it was in the Garden of Eden, a place where life lives for eternity. “wherein dwelleth righteousness”. The prepositional phrase “wherein” (ἐν οἷς) takes as its antecedents from both the heavens and the earth. In other words, righteousness will dwell in the new heavens as well as on the new earth. We easily acknowledge the unrighteousness upon earth today and our future hope of righteousness covering the new earth in eternity, where no sin dwells; but this plural pronoun includes the characteristics of the new heavens as well. 2 Peter 3:13 implies that the heavens were corrupted at the time of the Fall along with the earth and its creatures. Paul teaches in Romans 8:19-21 that all of creation eagerly waits for the redemption of the sons of men, so that it will also be delivered from its bondage of corruption as well. This must include the heavens, since it is necessary to do away with the present heaven as a part of God’s eternal plan of full redemption for all His creation. 165 Thoms R. Schreiner, 1, 2 Peter, Jude, in The New American Commentary, vol. 37, ed. E. Ray Clendenen (Brentwood, Tennessee: Broadman and Holman Publishers, 2003), 391. 169 There are a number of references to the righteousness that will characterize the new heavens and earth: Isaiah 60:21, “Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” Matthew 6:33, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Revelation 21:27, “And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.” 3:11-13 Comments. The apostle Peter speaks to those who are preparing their lives for His coming in 2 Peter 3:12-14, “Looking for and hasting unto the coming of the day of God. . . . Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. . . . Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” Those who are awaiting the coming of our Lord Jesus Christ are Christians who have taken God’s Word as their supreme authority. They are the ones who are diligently serving Him, in their local church, at home, and in their social lives. They are not the carefree Christians who are wandering about with interests in this world’s goods and entertainment. This distinction between those Christians who are looking for His appearing and those who are not coincides with the message of the Parable of Ten Virgins (Matt 25:113) in which ten virgins partook of the wedding and ten were cast out. As God’s children, we must make daily efforts to sanctify our lives for the Second Coming. Those who are “awaiting the blessed home and His appearing” are Christians who have taken God’s Word as their supreme authority. They are the ones who are diligently serving Him, in their local church, at home, and in their social lives. They are not the carefree Christians who are wandering about with interests in this world’s goods and entertainment. This distinction between those Christians who are looking for His appearing and those who are not coincides with the message of the Parable of Ten Virgins (Matt 25:1-13) in which ten virgins partook of the wedding and ten were cast out. As God’s children, we must make daily efforts to sanctify our lives for the Second Coming. We read of Simeon who was looking for Christ’s appearing in Luke 2:25, “And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.” The prophetess Anna was also looking for His appearing in Luke 2:38, “And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.” Those who sanctify their lives in hope of His appearing mentioned by Paul in 1 Corinthians 1:7, “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ.” Philippians 3:20, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ.” 2 Timothy 4:8, “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” Titus 2:12-13, “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, 170 righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Hebrews 9:28, “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” Those who sanctify their lives are the ones who are looking for the Second Coming. According to the Parable of Ten Virgins, the other Christians will miss this event. Exhortation to Persevere in the Faith in Light of Christ’s Return (2 Peter 3:14-16) In 2 Peter 3:14-16 the apostle Peter exhorts his readers to be diligent to persevere and live a godly lifestyle so that they may obtain salvation. Peter is not using the word “salvation” in this passage in its narrow sense by referring to our initial salvation experience. Rather, Peter is referring to our entrance into Heaven through the process of sanctification. He then refers to the Pauline epistles for an explanation of this salvation. Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:14-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. The Text 14 Wherefore, beloved, looking for these things, be diligent to be found without spot and blemish before Him in peace. 15And consider the patience of our Lord (to be) salvation, just as also our beloved brother Paul wrote to you according to the wisdom given to him, 16as also in all (his) epistles speaking in them about these things in which some things 171 are difficult to understand, which those who are unlearned and unstable distort as also the rest of the scriptures to their own destruction. Comparison of Peter and Paul Regarding Their Understanding of the Office and Ministry of Jesus Christ. Andrew Wommack notes that although the apostle Peter had spent more time with Jesus than Paul, it was Paul who received more revelation concerning the person of Jesus Christ as the Son of God. Paul had the experience of knowing Christ Jesus only in His glorified, spiritual existence, while Peter walked with Jesus in the natural for years in His pre-glorified body. Thus, Paul focused entirely upon spiritual insights of the revelation of Jesus Christ, while Peter struggled with his physical senses in understanding these divine truths.166 This illustrates the statement made by Jesus Christ when He told the Thomas, “. . . because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.” (John 20:29) 3:14 “Wherefore, beloved, looking for these things, be diligent to be found without spot and blemish before Him in peace” (Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ). The two-fold description of being “ἄσπιλοι καὶ ἀμώμητοι” (without spot or blemish) alludes to the animal sacrifice offered in Temple worship. This phrase is also used in 1Peter 1:19, “But with the precious blood of Christ, as of a lamb without blemish and without spot.” Similar phrases are found frequently in early Christian literature.167 J. Ramsey Michaels says the Greek word ἄσπιλος is not a Hebrew “ceremonial term” and it is not found in the LXX; however, the Greek word ἀμώμητος is ceremonial, being used in the LXX (Num 19:2).168 We are to be found with no sin at His Coming, which Paul describes as “chaste virgins” in 2 Corinthians 11:2, “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” This means that a child of God is able to live without sin in his life. 3:15 “And consider the patience of our Lord (to be) salvation” (καὶ τὴν τοῦ κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε). In other words, we must consider this long delay of His coming as an opportunity for us to be saved and prepared for this event. Peter has just said that the Lord “is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” (3:9) 166 Andrew Wommack, “Sermon,” Andrew Wommack Bible Conference, Kampala, Uganda 3 June 2010. 167 Richard J. Bauckham, 2 Peter, Jude, in Word Biblical Commentary, vol. 50, eds. Bruce M. Metzger, David A. Hubbard, and Glenn W. Barker (Dallas, Texas: Word Books, Publisher, 1983), 326327, Logos. 168 J. Ramsey Michaels, 1 Peter, in Word Biblical Commentary, vol. 49, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Books, Publisher, 1988), 66, Logos. 172 3:15 “just as also our beloved brother Paul wrote to you according to the wisdom given to him” (καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν δοθεῖσαν αὐτῷ σοφίαν ἔγραψεν ὑμῖν). Charles Bigg notes that scholars are divided as to which particular Pauline epistle that Peter was referring to in 2 Peter 3:15. He says it makes no difference because in his next statement Peter notes that Paul speaks of these issues in all of his epistles.169 3:16 “as also in all (his) epistles” (ὡς καὶ ἐν πάσαις ταῖς ἐπιστολαῖς). Peter refers to Paul speaking in the present tense, rather than having spoken in the past. Thus, Bigg suggests that Paul was still alive at the time of this writing,170 and it would have been towards the end of both of their lives, since Peter refers to his near departure (2 Pet 1:14), and Paul’s many epistles. In his epistles the apostle Paul laid the foundation for the doctrine of the early Church. The Catholic Epistles emphasize perseverance in the Christian faith, but the Pauline epistles establish doctrine. Thus, Peter refers to the doctrine of salvation which Paul laid down in his epistles, which doctrine is sometimes hard to understand, and is often twisted. This salvation includes the process of foreknowledge, justification, sanctification and glorification, which we may summarize in the phrase “divine election.” 3:16 “speaking in them about these things in which some things are difficult to understand, which those who are unlearned and unstable distort” (λαλῶν ἐν αὐταῖς περὶ τούτων ἐν αἷς ἐστιν δυσνόητά τινα ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλώσουσιν). BAGD says that the Greek word ἀμαθής (unlearned) refers to “heretics” within the context of this epistle There are a number of illustrations in the book of Acts where Paul’s adversaries twisted his teachings in order to bring an end to his ministry. For example, in Acts 21:21, the Jews accused Paul of telling the Jews of the Diaspora to forsake the Mosaic Law. In Acts 21:27-29, the Jews accuse him of defiling the Temple by taking a Gentile into its sacred courts. In Acts 24:5-6, the Jews accuse him of being a nuisance to the Jewish faith and a ringleader of a sedition. In Paul’s epistle to the Romans, he asks rhetorical questions as if to recall the debates he encountered in the synagogues through his years of ministry (Rom 3:7-8; 6:1). However, the phrase “which they that are unlearned and unstable wrest” also reflects an ignorant uneducated person in general. It has been my experience as a missionary that a simple-minded person can be unstable in his beliefs and easily 169 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 300. 170 Charles Bigg, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, in The International Critical Commentary, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1903), 299. 173 persuaded by other. The apostle Paul wrote all of his epistles under the divine inspiration of the Holy Spirit, and he was taught on numerous occasions when the Lord Jesus Christ appeared to him, or he was caught up into the heavenlies. Therefore, his teachings would have been difficult for those who were unlearned to understand. 3:16 “as also the rest of the scriptures to their own destruction” (ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν). In 2 Peter 3:16 Peter equates Paul's writings to other divinely inspired Old Testament Scriptures. The New Testament Church, because of its Jewish heritage, immediately incorporated the Old Testament Scriptures into its daily worship. However, these new believers quickly realized that some of the Old Testament teachings, such as the Law of Moses, must now be interpreted in light of the New Covenant. We see this challenge taking place at the first council of Jerusalem in Acts 15:1-31, when believers in Judaea began to teach that circumcision was a requirement for salvation. In addition to the recognition of the Old Testament, the apostles realized that they had been given the authority to reveal the new covenant with as high authority as they held the Jewish Old Testament. According to 2 Corinthians 3:1-11, they were appointed ministers of this new covenant. The major requirement for all the New Testament writings to be considered “divinely inspired Scripture” was apostolic authority. These twenty-seven books had to have been either written by one of the twelve apostles, or either been imposed by these apostles upon the churches as an “instrument” of the Church, to be read and obeyed by all. Thus, we see the Gospels and Paul’s epistles being read in gatherings alongside the Old Testament Scriptures and being elevated to equal authority as other sacred Scripture. Therefore, Paul’s qualifications as a minister of the new covenant were elevated to a level higher than others due to the fact that God had given him the calling of writing much of the New Testament. Paul realized that his writings were on an equal level of authority as the Old Testament Scriptures. Therefore, Paul held the authority to speak on the level of authority that Christ Jesus spoke while on this earth. Note similar Scriptures that indicate how the New Testament writings became elevated by apostolic authority to become equal to the Old Testament Scriptures: 1 Corinthians 14:37, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” 2 Corinthians 3:6, “Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” Colossians 4:16, “And when this epistle is read among you, cause that 174 it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea.” 1 Thessalonians 4:2, “For ye know what commandments we gave you by the Lord Jesus.” 1 Thessalonians 5:27, “I charge you by the Lord that this epistle be read unto all the holy brethren.” 2 Thessalonians 2:15, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” 1 Timothy 5:18, “For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.” 1 Peter 1:12, “Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” Revelation 1:3, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.” Conclusion: Closing Summary Statement (2 Peter 3:17-18) In 2 Peter 3:17-18 the apostle Peters makes a closing remark with a warning not to fall away, then he offers the remedy, which is to grow in the grace and knowledge of Jesus Christ, which emphasizes the secondary theme of this epistle. Peter opened this epistle with a similar warning in 2 Peter 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” Central Ideas - Here are proposed statements expressing the central ideas of 2 Peter 3:17-18 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of a concluding exhortation to grow in the knowledge of Jesus Christ: Exegetical Idea – The apostle Peter exhorted his readers to persevere by growing in the knowledge of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere by growing in the knowledge of Jesus Christ, God the Father has called His Church to persevere by growing in the knowledge of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere by growing in the knowledge of Jesus Christ, God the Father calls us to persevere by growing in the knowledge of Jesus Christ. The Text 17 Therefore you, beloved, knowing (these things) beforehand, take heed, lest being led away in the error of the ungodly, you should fall from your own steadfastness. 18But grow in the grace and knowledge of our 175 Lord and Saviour Jesus Christ. To Him be the glory both now and forever. 3:17 “Therefore you, beloved, knowing (these things) beforehand, take heed, lest being led away in the error of the ungodly, you should fall from your own steadfastness” (Ὑμεῖς οὖν, ἀγαπητοί, προγινώσκοντες φυλάσσεσθε, ἵνα μὴ τῇ τῶν ἀθέσμων πλάνῃ συναπαχθέντες ἐκπέσητε τοῦ ἰδίου στηριγμοῦ). The Greek word συναπάγω means, “lead away or carry off with” (BAGD). “Therefore you, beloved, knowing (these things) beforehand, take heed, lest being led away in the error of the ungodly”. The apostle Peter has already said that some believers were led away in error in 2 Peter 2:18-22. Being allured by the deceptive promises of false teachers, they fall back into the pollutions of the world. Thus, his closing remarks in 1 Peter 3:17 again warns Christians not to be overcome by this error. Therefore, this passage of Scripture debunks the doctrine of Once-Saved-AlwaysSaved. There are numerous passages in the General Epistles that clearly tell us that born-again children of God can fall away from God and be damned (Hebrews 6:46; 10:25-29, James 5:19-20, 2 Peter 2:18-22; 3:17, 1 John 5:16, Jude 1:12). Barnabas was carried away with Peter’s hypocrisy in Galatians 2:13, “And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.” In contrast, Paul was grounded in the faith, as we see in Acts 20:24, “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.” Paul testifies of his steadfastness to His faith in Christ in 2 Corinthians 1:8-11. “you should fall from your own steadfastness”. The apostle Paul warned the churches against falling away from the Lord. For example, he says in Galatians 5:4, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” He tells us that we are not to be like children, tossed about in our faith (Eph 4:14). He says in Colossians 1:23, “If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;” 1 Thessalonians 3:3, “That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto.” 3:18 “But grow in the grace and knowledge of our Lord and Saviour Jesus Christ” (αὐξάνετε δὲ ἐν χάριτι καὶ γνώσει τοῦ κυρίου ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ). As we receive His Word by faith and walk in His Word by faith, we begin to grow in the grace and knowledge of Him. As a result, the “fruits” and “gifts” of the Holy Spirit will begin to manifest through us as naturally as an apple grows on an apple tree, though the apple tree takes no thought of how it grows. Note these insightful words from Frances J. Roberts: 176 “For I have not purposed simply to bring you into My family and have you remain as babes or children. I am concerned with your maturity: your growth in wisdom and knowledge of things pertaining to Myself; with the perfection of your ministry; and with the producing of the fruits of the Spirit in your life. And so to this end, I have provided for you the “ministries” and “gifts” of My Holy Spirit. As ye receive these by faith, and as ye walk in these by faith, so that I am allowed to manifest Myself through you in this way, ye will find that ye will grow in Me, yea, grow in grace and in your knowledge of Me, and ye will find the “fruits” of the Spirit will begin to appear in thy life quiet naturally, even as apples appear on the apple tree, though the tree takes no thought and experiences no effort or anxiety.”171 Growing in Grace. Noah found grace in God’s eyes because he walked with God (Gen 6:8-9). We can fall out of favor with God through disobedience, as Paul says in Galatians 5:4, “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” So, “Grow in favor with God.” As we faithfully serve the Lord, God’s grace will be bestowed upon us more and more than when we began to serve Him. Blessed be his mighty name. Growing in Knowledge. How do we grow in the knowledge of our Lord and Saviour Jesus Christ? We do so by studying the Bible diligently. Paul makes a similar exhortation to grow in the knowledge of God’s Word in Colossians 1:10, “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” 3:18 “To him be the glory both now and forever” (αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος). The use of the word “Amen” at the end of most books of the New Testament suggests that it was supplied later as a liturgical confession. In the Textus Receptus the word “Amen” is attached to the end of all thirteen of Paul’s epistles, as well as to the four Gospels, and to the General Epistles of Hebrews, 1-2 Peter, 1-2 John, and to the book of Revelation. However, because “Amen” is not supported in more ancient manuscripts many scholars believe that this word is a later liturgical addition. The closing declaration of “Amen” in the books of the New Testament is a Hebrew word that literally means “I believe,” and it is used by God’s people as throughout the Scriptures as a verbal affirmation of their faith in the truth of His Word. This declaration goes back to the Mosaic Law when the Israelites were to declare “Amen” at the reading of God’s Laws its and judgments to affirm these truths over their lives (Num 5:22, Deut 27:15-26, 1 Chron 16:36, Neh 5:13; 8:6, Jer 28:6). The psalmists used this word to conclude a number of psalms (Pss 41:13; 72:19; 89:52; 106:48). The fact that this word was attached to the end of all the books of the New Testament except Acts, James, and 3 John suggests that this Jewish tradition of a congregation declaring “Amen” carried over into the New Testament Church. We have evidence for its use in 1 Corinthians 171 Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 120. 177 14:16, “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?” In addition, the Pauline benedictions could have been used by the early churches with the added “Amen,” as suggested by his statement in 2 Corinthians 1:20, “For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.” This word has echoed throughout heaven for eternity past and the hosts of heaven as well as God’s children will shout “Amen” for eternity (Rev 5:14; 7:12; 19:4). 178 APPENDIX 1: CENTRAL IDEAS FOR SERMON PREPARATION “An exegetical outline displays a passage’s thought flow; a homiletical outline organizes a preacher’s explanation, development, application, and communication of a passage’s truths.”1 (Bryan Chapell) The introductory material of this bible commentary searches for the theological framework of the book in order to identify the author’s thought flow, allowing for more accurate exegesis of the biblical text. The following collection of central ideas of the text has come out of this research to aid the preacher in sermon preparation. The three-fold sets of central ideas in this collection attempt to identify the ideas the writer intended for his original readers (exegetical ideas), the enduring and timeless doctrinal statements that remains true throughout history (theological ideas), and the Gospel’s call towards men for a particular response to the text (homiletical ideas). As such, the following exegetical, theological, and homiletical ideas provide an outline that endeavours to shape the flow of thought of the biblical text into messages that can be clearly communicated to a modern audience. In this way, the preacher/teacher of this book of the Bible can lead his audience towards the intended destination of the author.2 These central ideas are an effort to understand what the author meant to say to his original recipients and to communicate this message to a modern audience. Study Notes on the Holy Scriptures defines ‘exegetical idea’ as the main idea of a block, a section, a subsection, or a pericope of the text within the theological framework of a book that best expresses what the writer intended for his original readers. Therefore, this idea is written using verbs in the past tense. For example, the exegetical idea of Matthew 1:1-2:12 says ‘The Old Testament Scriptures testify 1 Bryan Chapell, Christ-Centered Preaching – Redeeming the Expository Sermon (Grand Rapids: Baker Academic, 2005), 129. 2 The advantage of this three-fold approach to biblical studies has been recognized by the authors of Theologisch-homileticsches Bibelwerk: Die Heilige Schrift. Alten und Neuen Testaments mit Rücksicht auf das theologisch-homiletische Bedürfniss des pastoralen Umtes in Berbindung mit namhasten evangelischen Theologen (Bielefeld: Belhagen und Klasing, 1857-77), edited by Johann Peter Lange. This work was later translated into English as A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical with special reference to ministers and students in twenty-five volumes (Edinburgh: T & T. Clark, 1865-80) under the general editorship of Philip Schaff. The commentary notes in this series are divided into the same three categories: (1) exegetical and critical, (2) doctrinal and ethical, and (3) homiletical and practical. Later biblical commentary series can be grouped into three major categories: critical, devotional, and homiletical. These groups also reflect the exegetical-theological-homiletical approach used in Study Notes on the Holy Scriptures. that Jesus Christ was predestined to be the Messiah, having fulfilled the Messianic prophecies concerning His humanity, deity, and Davidic kingship’. Study Notes on the Holy Scriptures defines ‘theological idea’ as the primary theme of a block, a section, a subsection, or a pericope of the text within the theological framework of a book that best reflects and supports its primary theme. The theological idea is an enduring and timeless, doctrinal statement that remains true throughout history. Therefore, this idea is written using verbs in the present perfect tense. This idea uses the evidence of the exegetical idea to reflect the primary theme of the book. For example, the theological idea of Matthew 1:1-2:12 says ‘Because He has proven to be both fully man and fully God, destined to reign as Lord over all (secondary theme), Jesus Christ is the Messiah and the Son of God (primary theme)’. Study Notes on the Holy Scriptures defines ‘homiletical idea’ as the imperative theme of a block, a section, a subsection, or a pericope of the text within the theological framework of a book that best reflects the required response of the reader. The homiletical idea reflects the Gospel’s call towards men for a particular response based upon the theological idea. This idea best expresses what the book means for today’s readers. Therefore, this idea is written using verbs in the present tense. For example, the homiletical idea of Matthew 1:1-2:12 says, ‘Because Jesus is the Son of God (primary theme), as testified through His predestined birth as the Messiah (secondary theme), the Gospel calls men to place their faith in Jesus Christ as both the Son of man and Son of God, destined to reign as Lord over all (imperative theme)’. This collection of central ideas provides a theme-based approach for crafting exegetical studies on a book into a cohesive, text-driven, expository sermon series with a clear destination for its hearers. This approach to the biblical text follows the book’s theological framework, which is the key to avoiding fragmentation. Crafting sermons around the book’s framework aids the expository preacher in the delivery of a sequence of connected sermons/teachings with a clearly defined destination for the hearers.3 A sermon series requires theological cohesion at its macro and micro-levels if the expository preacher is to take his congregation on the spiritual journey shaped from a book of the Bible. Each sermon of this spiritual journey should continually echo the book’s central theme within its theological framework throughout the series. A clear, central theme supported by secondary themes allows the 3 Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture: The Application of Biblical Theology to Expository Preaching (Grand Rapids: William B. Eerdmans Publishing Co., 2000), xiv. Graeme Goldsworthy says, “In my experience the preaching of a series of sermons, say, from an epistle, easily leads the preacher to fragmentation. . . .” He says fragmentation disconnects Paul’s doctrinal message in the first part of the epistle from his practical message in the last part. 180 congregation to follow the preacher’s messages as he leads them toward the spiritual transformation specific for that book. Therefore, an individual sermon text should hinge upon the central idea of its context, and this context should reflect the theological framework of the book itself.4 In addition, the preacher should design the sermon series within the Christocentric framework of the Scriptures themselves. Specifically, the book’s theological framework should support the central theme of the book itself, as well as the overarching theme of the major division of the Bible into which it is placed. Therefore, every sermon should reflect an aspect of the central theme of the book, and this central theme must fit properly within the theme of its major division in reflecting the overarching, Christocentric theme of the Holy Scriptures.5 In order to design a sermon series into this type of cohesive unity at all levels, the preacher needs a theological, or theme-based approach that effectively identifies the central ideas at the macro-level as well as micro-level of the book’s sermon pericopae.6 This approach allows the text-driven preacher to follow the book’s theological framework when preparing sermon outlines that reflect a clear and focused set of connected messages. He is able to develop a sermon series that clearly navigates through the biblical text and presents a clear destination for the congregation. This theme-based approach serves to bridge the gap between exegesis and homiletics by revealing a book’s theological framework. A book’s theological framework is the ‘bridge’ between exegesis and homiletics. The proposed theological framework of the epistle of 2 Peter reveals an outline that accommodates either a 3-sermon series as a brief survey of the book, or an exhaustive 16-sermon series addressing each pericopae. With these options, the preacher can determine the length of the sermon series without compromising the focus of its journey toward the practical application of the church’s need to persevere against persecutions by placing her hope in God the Father’s promise of eternal life. With larger books of the Bible, he may need to break this lengthy series into blocks by returning to the book after scheduled sermons on other books or topics.7 4 For this reason, homileticians recommend reading the entire book numerous times in several versions in preparation for exegesis of its individual passages. 5 Jerry Vines and Jim Shaddix, Power in the Pulpit (Chicago: Moody Press, 1999), 57. Jerry Vines and Jim Shaddix echo the view of modern, conservative biblical hermeneutics by saying, “From beginning to end, the Bible has one overarching theme: the redemption of God’s creation.” 6 Bryan Chapell, Christ-Centered Preaching—Redeeming the Expository Sermon, 2nd edition (Grand Rapids: Baker Academic, 2005), 16. Bryan Chapell discusses the need for preachers to find a place for each passage of Scripture in “the historical sweep of God’s redemptive plan.” He believes a preacher will find more success in preaching sermons as he discovers the redemptive message of Scriptures at both the micro and macro-levels. 7 Chapell, Christ-Centered Preaching, 66. Chapell echoes the popular view that the average preacher should limit a sermon series to a maximum of a few months. However, it is possible to break a 181 Here is the collection of central ideas of the text for the epistle of 2 Peter: The Salutation (Greeting)8 (2 Peter 1:1-2) Sermon 1 (2 Peter 1:1-2). Here are proposed statements expressing the central ideas of 2 Peter 1:1-2 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses: Exegetical Idea – The apostle Peter was inspired to write to the Jewish believers of the Diaspora, exhorting them to persevere amidst false doctrines in light of their election as God’s people. Theological Idea – Because the apostle Peter was inspired to write to the Jewish believers of the Diaspora, exhorting them to persevere amidst false doctrines in light of their election as God’s people, God the Father has exhorted the New Testament Church to persevere amidst false doctrines in light of their election as God’s people. Homiletical Idea – Because God the Father has exhorted the New Testament Church to persevere amidst false doctrines in light of their election as God’s people, God the Father exhorts us to persevere amidst false doctrines in light of our election as God’s people. The Foreknowledge of the God the Father: Predestination and Calling to Make Our Divine Calling and Election (2 Peter 1:3-15) Survey 1 (Sermons 2-4) (2 Peter 1:3-15). Here are proposed statements expressing the central ideas of 2 Peter 1:3-15 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to lengthy series into blocks so that they are not delivered in sequence, but rather spread out over an extended period of time. 8 The salutations of the New Testament epistles provide a great place to do a book introduction for a sermon or teaching series. 182 partake of His divine nature by heeding His call to grow in the knowledge of His promises, God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises, God the Father exhorts us to make our calling and election sure in light of His predestined plan for them to partake of His divine nature by heeding His call to grow in the knowledge of His promises. Sermon 2 (2 Peter 1:3-4). Here are proposed statements expressing the central ideas of 2 Peter 1:3-4 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of God’s predestined plan for them to partake of His divine nature, God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure in light of His predestined plan for them to partake of His divine nature, God the Father exhorts us to make our calling and election sure in light of His predestined plan for them to partake of His divine nature. Sermon 3 (2 Peter 1:5-11). Here are proposed statements expressing the central ideas of 2 Peter 1:5-11 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure by heeding His call to grow in the knowledge of His promises. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure by heeding His call to grow in the 183 knowledge of His promises, God the Father has exhorted the New Testament Church to make their calling and election sure by heeding His call to grow in the knowledge of His promises. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure by heeding His call to grow in the knowledge of His promises, God the Father exhorts us to make our calling and election sure by heeding His call to grow in the knowledge of His promises. Sermon 4 (2 Peter 1:12-15). Here are proposed statements expressing the central ideas of 2 Peter 1:12-15 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s predestination and calling: Exegetical Idea – The apostle Peter exhorted his readers to make their calling and election sure in light of his impending departure. Theological Idea – Because the apostle Peter exhorted his readers to make their calling and election sure in light of his impending departure, God the Father has exhorted the New Testament Church to make their calling and election sure by giving us the prophetic messages of the epistles of Peter. Homiletical Idea – Because God the Father has exhorted the New Testament Church to make their calling and election sure by giving us the prophetic messages of the epistles of Peter, God the Father exhorts us to make our calling and election sure by giving us the prophetic messages of the epistles of Peter. The Believer’s Justification (2 Peter 1:16-2:22) Survey 2 (Sermons 5-10) (2 Peter 1:16-2:22). Here are proposed statements expressing the central ideas of 2 Peter 1:16-2:22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries, God the Father has 184 confirmed the believer’s justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against their adversaries, God the Father confirms our justification before Him through the certainly of the Gospel and the Holy Scriptures and His vindication against our adversaries. Sermon 5 (2 Peter 1:16-18). Here are proposed statements expressing the central ideas of 2 Peter 1:16-18 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Gospel as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration, God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration, God the Father confirms our justification before Him through the certainly of the Gospel through Peter as an eyewitness of the glorification of Jesus Christ on the Mount of Transfiguration. Sermon 6 (2 Peter 1:19-21). Here are proposed statements expressing the central ideas of 2 Peter 1:19-21 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit, God the Father has confirmed 185 the believer’s justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit, God the Father confirms our justification before Him through the certainly of the Holy Scriptures by their divine inspiration of the Holy Spirit. Sermons 7-10 (2 Peter 2:1-22). Here are proposed statements expressing the central ideas of 2 Peter 2:1-22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries. Sermon 7 (2 Peter 2:1-3). Here are proposed statements expressing the central ideas of 2 Peter 2:1-3 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, who have attempted to exploit the churches. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, who have attempted to exploit the churches, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, who have attempted to exploit the churches. 186 Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, who have attempted to exploit the churches, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries, who have attempted to exploit us. Sermon 8 (2 Peter 2:4-9). Here are proposed statements expressing the central ideas of 2 Peter 2:4-9 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries, confirmed through the testimony of divine judgment in the Scriptures, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries, confirmed through the testimony of divine judgment in the Scriptures. Sermon 9 (2 Peter 2:10-16). Here are proposed statements expressing the central ideas of 2 Peter 2:10-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by describing their wicked deeds. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by describing their wicked 187 deeds, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries in light of their wicked deeds. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries in light of their wicked deeds, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries in light of their wicked deeds. Sermon 10 (2 Peter 2:17-22). Here are proposed statements expressing the central ideas of 2 Peter 2:17-22 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of God the Father’s justification of His children: Exegetical Idea – The apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by His divine judgment. Theological Idea – Because the apostle Peter confirmed the believer’s justification before God through the certainly of His vindication against their adversaries by His divine judgment, God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries by His divine judgment. Homiletical Idea – Because God the Father has confirmed the believer’s justification before Him through the certainly of His vindication against their adversaries by His divine judgment, God the Father confirms our justification before Him through the certainly of His vindication against our adversaries by His divine judgment. Our Glorification: The Certainty of Christ’s Return (2 Peter 3:1-16) Survey 3 (Sermons 11-15) (2 Peter 3:1-16) Here are proposed statements expressing the central ideas of 2 Peter 3:1-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. 188 Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ. Sermon 11 (2 Peter 3:1-4). Here are proposed statements expressing the central ideas of 2 Peter 3:1-4 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers who deny the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers who deny the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers who deny the Second Coming of Jesus Christ. Sermon 12 (2 Peter 3:5-7). Here are proposed statements expressing the central ideas of 2 Peter 3:5-7emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. 189 Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ, promised by the Creator of the heavens and earth. Sermon 13 (2 Peter 3:8-10). Here are proposed statements expressing the central ideas of 2 Peter 3:8-10 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ, God the Father calls us to persevere amidst scoffers in hope of a future glorification based upon the certainty of the Second Coming of Jesus Christ. Sermon 14 (2 Peter 3:11-13). Here are proposed statements expressing the central ideas of 2 Peter 3:11-13 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ, God the Father has called His Church to persevere amidst scoffers by preparing themselves for the Second Coming of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers by preparing themselves for the Second Coming 190 of Jesus Christ, God the Father calls us to persevere amidst scoffers by preparing ourselves for the Second Coming of Jesus Christ. Sermon 15 (2 Peter 3:14-16). Here are proposed statements expressing the central ideas of 2 Peter 3:14-16 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of the certainty of Christ’s return and the glorification of the Church: Exegetical Idea – The apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Theological Idea – Because the apostle Peter exhorted his readers to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle, God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Homiletical Idea – Because God the Father has called His Church to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle, God the Father calls us to persevere amidst scoffers in hope of a future glorification at the Second Coming of Jesus Christ by living a godly lifestyle. Conclusion: Closing Summary Statement (2 Peter 3:17-18) Sermon 16 (2 Peter 3:17-18). Here are proposed statements expressing the central ideas of 2 Peter 3:17-18 emphasizing the perseverance of the New Testament Church amidst false doctrines and offenses in light of a concluding exhortation to grow in the knowledge of Jesus Christ: Exegetical Idea – The apostle Peter exhorted his readers to persevere by growing in the knowledge of Jesus Christ. Theological Idea – Because the apostle Peter exhorted his readers to persevere by growing in the knowledge of Jesus Christ, God the Father has called His Church to persevere by growing in the knowledge of Jesus Christ. Homiletical Idea – Because God the Father has called His Church to persevere by growing in the knowledge of Jesus Christ, God the Father calls us to persevere by growing in the knowledge of Jesus Christ. 191 Leviticus—Divine Service Numbers—Perseverance: Persecutions Ruth – Predestination of the Davidic Lineage Israel’s Monarchy The Acts of God (Rom 15:1, 1 Cor 6, 11) 1 Samuel – Calling of the Davidic Lineage 2 Samuel – Justification of the Davidic Lineage 1-2 Kings – Doctrine of the Kingdom & Redemption in Davidic Lineage 1-2 Chronicles – Divine Service of Israel & Redemption in Davidic Lineage Ezra – Perseverance of Israel (Persecution) Nehemiah – Perseverance of the Israel (False Doctrine) Esther – Glorification of the Davidic Lineage Poetry of Israel The Heart of God Proverbs – The Mind Job – Our Example Ecclesiastes – The Body Lamentations – Our Example Canticles – The Heart Psalms – Our Example Israel’s Redemption Daniel The Times of the Gentiles Prophecy of Israel The Mind of God (1 Pet 1:1011) Serve the Lord with all thine heart, mind, and strength (Deut 6:4-6) God’s Plan of Redemption for the Nation of Israel Joshua-Judges—Israel’ s Glorification (Rest) & Failure Isaiah Jesus Role Jeremiah – The Father’ s Role Ezekiel– The Spirit’ s Role Hosea, Amos, Jonah, Micah Nahum, Zephaniah, Obadiah, Habakkuk Haggai, Zechariah, Malachi, Joel APPENDIX 2: THEMATIC SCHEME OF THE OLD TESTAMENT180 Israel’s Theocracy Exodus—Deliverance (Justification) & Doctrine Deuteronomy—Perseverance: False Doctrines Foreknowledge of God the Father 192 180 For a complete discussion on how this thematic chart has been developed in Appendices 2 and 3, please refer to Gary H. Everett, Introduction to the Holy Scriptures, 2022 [on-line]; accessed 14 May 2023; available from https://www.academia.edu/17082883/Introduction_to_the_Holy_Scriptures_ 2022_edition_; Internet, 31-127. Gen 1:1-2:3—Predestination (The Creation Story) Gen 2-11—The Calling of the Seventy Nations Gen 12-50—The Calling of Israel as a Nation Mark - Testimony of Christ’ s Miracles Luke – Testimony of John the Baptist & Others John - Testimony of Jesus as the Son of God Romans - Justification thru God the Father (Rom. 8:28-30) Justification thru Jesus Christ Sanctification by the Holy Spirit Ephesians – His Role Philippians - Our Role Colossians – His Role Galatians – Our Role 1-2 Thessalonians His Role 1-2 Corinthians – Our Role Pastoral Epistles: Church Order & Discipline The Role of the Apostle to Establish the Church 1 Timothy – Role of the Prophet General Epistles Perseverance in the Faith Sanctification by the Holy Spirit – The New Testament Epistles Justification in Jesus Christ 193 Foreknowledge of God the Father Church Epistles - Doctrine Foreknowledge of God the Father Hebrew: High Priesthood of Jesus - Spirit Persecution from Without False Doctrines from Within Glorification of Church 2 Timothy – Role of the Evangelist Titus – Role of the Teacher Philemon - Role of the Pastor James: Sanctification by Holy Spirit - Body 1 Peter: The Father’ s Election – The Mind 2 Peter: The Father’ s Election – The Mind 1-2-3 John: Jesus as Advocate – The Spirit Jude: Sanctification by Holy Spirit - Body The Book of Revelation APPENDIX 3: THEMATIC SCHEME OF THE NEW TESTAMENT Book of Acts Testimony of the Apostles Matthew – Testimony of Scripture BIBLIOGRAPHY Bible Commentaries Akin, Daniel L. 1, 2, 3 John. 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Moody, Dwight L. “How to Study the Bible.” These Times 75.12 (1 November 1966): 24-25. Muilenburg, James. “Form Criticism and Beyond.” Journal of Biblical Literature 88 (1969): 1-18. Saydon, P. P. “The Master Idea of the Epistle to the Hebrews.” Melita Theologica XIII, no. 1-2 (1961): 19-26. U. S. Congress, 1787. “The Northwest Ordinance.” The New-Haven Gazette, and the Connecticut Magazine, 3.24 (2 August 1787): 185-194. Dissertations and Research Papers 202 Bain, Bruce Alan. “Literary Surface Structures in Mark: Identifying Christology as the Purpose of the Gospel.” PhD diss., Fuller Theological Seminary, 1997 [online]. Accessed 29 August 2013. Available from http://search.proquest.com.aaron.swbts.edu/pqdthss/docview/304487757/1402 E6CEA4242E4E21D/1?accountid=7073; Internet. Keating, Corey. “The Criteria Used for Developing the New Testament Canon in the First Four Centuries of the Christian Church.” Research Paper, Fuller Theological Seminary, 2000 [on-line]. Accessed 15 April 2012. Available from http://www.ntgreek.org/SeminaryPapers/ChurchHistory/Criteria%20for%20D evelopment%20of%20the%20NT%20Canon%20in%20First%20Four%20Cen turies.pdf; Internet. Internet Documentation Davis, Glen. “The Cheltenham Canon.” [on-line]. Accessed 9 May 2010. Available from http://www.ntcanon.org/Cheltenham_Canon.shtml; Internet. Television, Radio, and Film Barton, David. Interviewed by Kenneth Copeland. Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas). On Trinity Broadcasting Network (Santa Ana, California). Television program. Copeland, Kenneth. Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas). On Trinity Broadcasting Network (Santa Ana, California). Television program. Hayford, Jack. “Sermon.” (Jack Hayford Ministries, Van Nuys, California). Television program. Osborn, T. L. Good News Today (Osborn Ministries International, Tulsa, Oklahoma). On Trinity Broadcasting Network (Santa Ana, California). Television program, 1990-91. Wommack, Andrew. Gospel Truth. (Colorado Springs, Colorado: Andrew Wommack Ministries). On Trinity Broadcasting Network (Santa Ana, California). Television program. Sermons and Teachings Wommack, Andrew. “Sermon.” Andrew Wommack Bible Conference, Kampala, Uganda 3 June 2010. 203 Gary Everett received his Master of Divinity (1992) and Doctor of Ministry (2015) degrees from Southwestern Baptist Theological Seminary. He served as a pastor for five years and taught in Bible college for ten years. He served as the station manager of Lighthouse Television, located in Kampala, Uganda, an affiliate of Trinity Broadcasting Network (19972018). He worked in this capacity as a missionary under Dr. Robert Nichols, pastor of Calvary Cathedral International in Fort Worth, Texas. Gary served seven years as the director of the Joyce Meyer Ministries outreach in Uganda, and he has served on the board of directors of Andrew Wommack Ministries Uganda. Gary is the author of Study Notes on the Holy Scriptures, an 11,000 page commentary on the Holy Bible, published by Logos Bible Software, e-Sword, the Word, as well as several online versions.