What Kind of People Should You Be?

2 Peter 3

Since the Beginning of Creation (3:1-7)

Much of what we have been told about the second coming is hard to understand. Even Jesus, in the very same passage, seems to be saying both that the people around him will live to see his return and that even he does not know when it will be (Mark 13:29-32). But Peter is not speaking here of those who are confused about the second coming, but those who deny it. They are people who believe they have seen and done it all, and will never see anything new. There is some security in this philosophy, but it is a false security (Ecclesiastes 1:8-9; Jeremiah 5:11-14).

Peter reminds us that these people fail to acknowledge that this world came into existence – and continues in existence – by the very word of God (Genesis 1:1-4). This same word is the author of our salvation (John 1:1-4). But Peter tells us that the present earth will be destroyed by that same word. Jesus said plainly that his word is both our redeemer and our judge (John 3:18; 12:48). The judgment of God is never separate from the love of God.

He Is Patient with You (3:8-10)

Why does the Lord delay in his coming? Peter gives us two answers. First, he reminds us that our idea of time is not God;s idea of time (Psalm 90:1-7). In fact, the Lord has told us that our thinking is different from his thinking, and our ways from his ways – they are so different that they are hardly comparable (Isaiah 55:9).

Whatever human attributes we may use when we try to describe God, these must always come short. What we know of wisdom, love, judgment, and anger, these are shadows of the nature of God. Whether we can see it or not, God’s plan is unfolding around us. And since God’s plan is always to redeem us, Peter reminds us that the patience of God is for our redemption (Romans 2:3-4).

What Kind of People Ought You To Be? (3:11-16)

As we have discussed before, there are Christian scholars who believe that this letter could not have been written by the Apostle Peter. This passage is among the strongest of their reasons, as it clearly refers to the writings of Paul as circulated scripture, which as we understand these things, could not have been the case until much after Peter was martyred. Whenever this letter was written, it is interesting to note that from their earliest circulation the writings of Paul were at the center of controversy.

But in this closing section, Peter tells us that, like Paul, he is writing so that we may know what sort of people we should be. He begins by reminding us that the end will come like a thief in the night. Jesus made tis same comparison in a parable (Matthew 24:42-46). A key phrase in this parable is “would have”. If the master of the house had known the thief was coming, he would have been ready. If we are not prepared, then all we can speak of is what would have been.

This coming will mean destruction, as the things of this earth will burn and melt away under the refiner’s fire (Malachi 3:1-2). In Peter’s first letter, which was one of assurance, he encouraged us to remember that we were not saved by “perishable things” like silver and gold, but by the very blood of Christ (1 Peter 1:18-19).

The destruction of the present earth will make way for a new heaven and a new earth, a place where we will live in the presence of God (Revelation 21:1-5). We are also being made new, and with creation we wait for the transformation that is to come (Colossians 3:10-13; Romans 8:18-23). But even now we are being made perfect, as our father in heaven is perfect (Matthew 5:43-48).

But you, my friends, already know this. Be on your guard, then, so that you will not be led away by the errors of lawless people and fall from your safe position. But continue to grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory, now and forever! Amen. (2 Peter 3:17-18 GNB)

Springs Without Water

2 Peter 2

Stories They Have Made Up (2:1-3)

In the previous passage, Peter began to warn us against cleverly invented stories (1:16) which have their origins in man, rather than God (1:20-21). In our current passage, Peter continues in this line of thinking as he tells us that, just as in former days there were false prophets among the people of God (Jeremiah 5:29-31) so it will be in our day (Matthew 24:23-25).

Peter says these teachers will introduce destructive heresies, which is from the Greek hairesis, which means choice or opinion. Originally, this word had a neutral meaning that simply indicated a school of thought or manner of teaching; one might be just as good as another, they were simply different. But in reference to the word of God, a teaching is either true or it is heresy. Certainly, no one of us is given a complete understanding of the word of God, and because of this there may be differences in our understanding; godly people may earnestly hold to different, even seemingly conflicting beliefs. But the mark of a false prophet is greed and the end of their prophecy is exploitation (Matthew 7:15).

Angels When They Sinned (2:4-11)

We would do well to consider two particular aspects of this passage. First, we should consider what the passage has to say about angels. Between the latest book of the Old Testament and the earliest book of the New Testament, the Jews developed a fairly complex angelology, some of which is available to us from extra-Biblical sources, such as The Book of Enoch. In both the Hebrew of the Old Testament and the Greek of the New Testament, the word translated angel means messenger, and in the Old Testament this messenger was not distinctly personified as separate from the message (Exodus 3:1-6).

But in the Old Testament there is the phrase sons of God which is used to describe some entities, or persons. These are the ones who looked with desire upon the daughters of men (Genesis 6:1-4) and it is among the ranks of these that Satan is identified (Job 1:6-12). By the time Peter wrote, there was an understanding that Satan had been a heavenly being who had lead a revolt, and he and his followers had been cast out into the darkness.

The second point we should consider is how much this book, and this chapter in particular, has in common with the book of Jude (Jude 6-10). Either the two were written by the same author, were quoting the same source, or one is quoting the other. Those who have knowledge of such things generally believe that Peter made use of Jude in the writing of 2 Peter.

But the purpose of this passage, in its mention of the fallen angels, the great flood, and the destruction of Sodom and Gomorrah, is not only to reinforce the idea that God is able to destroy the wicked, but to reassure us that God is able to save those who call upon his name (2 Chronicles 7:14).

Eyes full of Adultery (2:12-16)

Peter continues his denunciation of these men as he says that the are like beasts. He does not mean by this that they have no understanding, but that they have given themselves over to their desires. It may seem strange to us that, in this way, he likens them to Balaam, whom we tend to view as an almost comical figure. But however we may remember the story of Balaam, there is some ambiguity as to his motivation (Numbers 22:18-22; Further ambiguity, which is beyond the scope of this lesson, arises from the consideration that the word translated oppose is satan.) In extra-Biblical sources, the story of Balaam was extended to reveal that Balaam was motivated by the promise of gain to go against the word of the Lord and go with the men of Balak.

And this is Peter’s point: these men perform their evil deeds in the day, not because they do not know that they should be ashamed, but because they do not care. Their reason and their shame have been replaced by their desire. As their eyes are full of lust, their thoughts are full of themselves. This may seem a hard verdict, but it is based upon a hard saying from the Lord: we cannot serve to masters (Luke 16:13).

Springs Without Water (2:17-22)

Peter’s comparison of men and beasts might not have the same impact on our modern ears as it did on his original audience, but we are certainly repulsed by the image with which he concludes this passage! To compare a man to a dog and a pig was the worst scorn Peter could have expressed, and this he directed to those who knew the Lord, but abandoned him. Those of us who accept the doctrine of the Security of the Believer must also accept that the Bible clearly shows that there is some way to understand the call of Christ, but still reject that call (Luke 8:11-13; Hebrews 6:4-6).

But Peter’s condemnation of these men is not because they have rejected the word of God for themselves, but that they lead others astray. Their teaching is not simply mistaken, but it is wholly wrong. Whatever we choose for ourselves, no matter how good it may seem, cuts us off from the true blessings of God.

[F]or my people have committed two sins: they have turned away from me, the spring of fresh water, and they have dug cisterns, cracked cisterns that can hold no water at all. (Jeremiah 2:13 GNB)

But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14 KJV)

Eyewitnesses of His Majesty

2 Peter 1:12-21

The Tent of this Body (1:12-15)

In this passage, Peter tells his readers that he is making his final appeal, as the Lord had made clear to him that would soon give up his life. How Peter came to this understanding, we do not know. John tells us that before his ascension Jesus spoke to Peter about the way in which he would die and it may be that Peter had come to some understanding of what seems to us a fairly enigmatic statement (John 21:18-19). It could also be that Peter received some later revelation, or that it was his own understanding of what was to come.

We do know that Peter’s reference to “the tent of this body” is in keeping with his understanding of the temporary, transitional nature of this life (1 Peter 2:11). And if this body is a tent (skenoma), it is also a temple (naos 1 Corinthians 6:19). With Peter, we look forward to the day when we will give up this earthly tent for a heavenly one, which is the temple of God (Revelation 7:13-17).

Eyewitness to His Majesty (1:16-18)

The great authors J. R. R. Tolkien and C. S. Lewis were good friends. It is said that Lewis once said to Tolkien that myths were “lies… breathed through silver” which is a beautiful way of saying that myths are simply beautiful stories with no meaning – or worse, that the meaning is false. Tolkien helped Lewis come to an understanding that truth may be revealed in myth, and it is said that this understanding of the great stories of the Bible as being “true myth” set Lewis on his way to Christianity.

Peter tells us that the word we have heard, though it is beautiful, is not simply a carefully crafted story, and to support his claim he reminds his listeners that he himself personally experienced the truth of the story of the transfiguration (Luke 9:27-36; Matthew 17:4-5; Mark 9:5-7). In our day, there are those who would say that the story of Jesus is just another beautiful story of a good man with some important teachings. We must be ready to say that we have personal experience with the Truth (Mark 6:12-16; Matthew 16:13-17).

The Word of the Prophets Made more Certain (1:17-21)

Paul has told us that all scripture is profitable for teaching, rebuking, correcting, and training in righteousness (2 Timothy 3:16-18). In the centuries that have followed this statement, the emphasis has been inordinately upon rebuke, as it seems that most Christians and many non-believers, have used the scriptures for their own ends. Peter reminds us that the scriptures did not originate from man, but came to us from God by way of the Holy Spirit. That is, they were inspired, or God-breathed. In the same way that God gave us the scriptures, so he gives us understanding of the scriptures. We cannot interpret scripture on our own, but only through the Holy Spirit (John 16:13).

This may sound like an uncertain process, but Peter tells us that for us it has been made more certain. Part of his meaning, certainly, is that many of the scriptures were fulfilled in the life and death of Christ (John 19:24, 28, 36). But Peter has given us the daring idea that we may participate in the divine nature (1:3-4) and that nature, as it has been revealed to us, is to bring good news to the poor, release to the prisoners, and sight to the blind (Luke 4:17-21).

Participate in the Divine Nature

2 Peter 1:1-11

In the Knowledge of God (1:1-2)

The author of this letter identifies himself as Simon Peter, as it is translated in the NIV. Other translations give the name as Simeon Peter, which is how Peter is referred to in the story of the Jerusalem conference (Acts 15:13-19). These are two renderings of Peter’s original Hebrew name. More accurately, they are English transliterations of two different Greek transliterations of the original Hebrew. The second name, Peter, is the English transliteration of the Greek translation of the name Jesus gave Peter when he called him Cephas, which means “rock”. (John 1:42; Matthew 16:18).

The author further identifies himself as an apostle. The historical and exegetical evidence available to date does not support the authorship which the letter attests. The language of the letter is drastically different from 1 Peter, and it is different in ways and degrees that some scholars believe cannot be accounted for by the use of different scribes to record the two letters. Also, the letter refers to the writings of Paul in a way that suggests they have already begun to be circulated as scripture, and it seems unlikely that this would have occurred in Peter’s lifetime (3:15-16). Further, we have no evidence that the letter was used by the early church, and its authorship was suspected even by the early scholars.

We have, however, the evidence of scripture (the letter itself) that the author was the apostle Peter. In the face of this, we must consider how scholarly evidence helps us in our understanding of the scripture. If nothing else, it reminds us that we have put our faith in the process of God’s revelation through scripture. This process starts with the original inspiration of the scriptures and continues through the preservation of the scriptures through oral tradition and written manuscripts, the selection of cannon, the various translations, and through each inspired reading.

Peter establishes his authority by identifying himself as an apostle and trusted servant of Jesus Christ, but immediately raises his audience to his level, by identifying their faith as equal to his in origin and value. This is an indication that this letter was written to Gentile Christians, regarding whom Peter was given charge by the resurrected Lord (Acts 10:9-15).

To these, Peter offers a traditional blessing of grace and peace, but specifically desires that they achieve this blessing through knowledge of God and of Jesus our Lord. The word he uses for knowledge is epignōsis, which suggests a continuing and increasing knowledge and is an indication of Peter’s concern for the true knowledge of the Christians to which he writes. In this spirit, Peter has written a letter of correction that is not one of censure or rebuke, but of gentle, authoritative instruction.

Participate in the Divine Nature (1:3-4)

The study of this passage provides an opportunity to consider our evaluation of what is commonly called human nature. Many of the traits we consider our nature are not inherently evil. These include humor, inventiveness, and curiosity. But to the largest extent, that which we identify as our base nature might easily be summarized as what the NIV calls “evil desires”.

In contrast to that common understanding, we must read carefully Peter’s statement that we have been given everything that is required for godliness. This idea, which has been expressed even from the time when God made covenant with us through Moses, speaks significantly both of our nature and of God’s – that we are by nature able to do what is right, and God is by nature willing and able to forgive what is wrong (Deuteronomy 30:11-14).

But Peter goes further to say that we are able to participate in the divine nature. In our natural state, we are loved by God (Romans 5:8). If we return that love, we partake of the nature of God (John 14:23). Without that love we are nothing, and Jesus gives us the parable of the vinedresser to show that the love of God is both redemption and judgment, as he gives life to those who seek his nature, and he cuts off completely those who reject it (John 15:1-5).

Add to Your Faith (1:5-11)

Peter gives us a list of attributes and actions that should be characteristic of a Christian life. It would be instructive to study this list carefully, regarding each item specifically and considering the way each leads to love as the final, highest characteristic. As instructive as the list may be, we cannot understand it as complete and definitive. Lists like this one suggest to us that we know how to behave and we know what is right. When the rich, young ruler asked Jesus what he must do, Jesus suggested that the young man knew what he should do, because he knew the commandments. Still, there remained something that separated the ruler from his fellow man and from his God – something that could not be understood from a simple, literal reading of the commandments (Luke 18:18-27).

In our passage, the phrases which the NIV translates as “make every effort” (v. 5) and “be all the more eager” (v. 10) are very similar in the Greek. The verb in the first case is spoudē and in the second is spoudazō, which is derived from the first, and they both have been translated “be diligent”. In each case, the objective of our earnest effort is an idea which seems to be doctrinally charged. In the first case, he would have us add to our faith, an idea that might be interpreted as an indication of at least some degree of agreement with James as to the relationship of faith and works (James 2:18-24).

In the second case, Peter would have us make our calling and election sure. We might wonder how we could be called or elected, if we must ourselves ensure that election, but perhaps Peter is connecting our election with our faithfulness, just as in Revelation, the followers of the lamb are referred to as “his called, chosen, and faithful” (Revelation 17:14). In the same way, when Peter says that without these “additions” we are “nearsighted and blind” he does not mean that we would be literally blind, but that we would lack the “evidence of things unseen” (Hebrews 11:1 KJV).

If we listen carefully, we can hear this equation of faith and action expressed in the words of our Lord, who says that the one who loves him will obey his commandments and the one who obeys his commandments is the one who loves him – they are one in the same.

If you love me, you will obey my commandments. Those who accept my commandments and obey them are the ones who love me. My Father will love those who love me; I too will love them and reveal myself to them. (John 14:15, 21 GNB)