“This [2 Peter] is the most problematical of all the New Testament Epistles,” in Guthrie’s words, and was slow finding acceptance in the early church. Part of the problem is that most scholars, even conservative ones, consider that 2 Peter draws on the Epistle of Jude for much of its material (or that they both perhaps borrowed from the same source). The common language of these two letters has been confirmed by computer analysis.
Introduction
The genre of 2 Peter has been somewhat disputed. Neyrey (2 Peter, Jude) has demonstrated that it can be analyzed in the standard form of an ancient Greek or Roman letter. However, others treat it as only a nominal letter which is, in fact, “a farewell address and final testament.” In support of this, Peter does talk about his impending death in 1:14.
The two-fold purpose of the letter was “to admonish the church to be steadfast” (start and end of the letter) and “to warn it against deceivers” (middle section). In contrast, Neyrey says that the warm concluding words of the epistle “make it clear that the author is not primarily concerned to preach condemnation and destruction...What constitutes the real burden of the author is God’s grace and desire to save, as these have found expression in Jesus Christ.”
Perhaps the theme most highlighted by the letter is that of living in the “knowledge” (7x) of God and Jesus. Question: What does knowledge of God and Christ mean? Or what does it not mean? Green (2 Peter and Jude) explains that in the context of 2 Peter, true knowledge was different than what the false teachers claimed to have. “True knowledge of God and Christ produces grace and peace in the life; what is more, it produces holiness.”
1:3-15
The familiar triad of faith (v. 5), hope (v. 4 – promises) and love (v. 7) appears in this passage.
1:8 There was an article in Christianity Today magazine years ago where the author stressed the idea
that we cannot compare the lives of specific Christians with specific non-Christians since we all start
out at different levels. We need to see if as Christians we are increasing in these virtues.
1:10-12 There is the same tension between assured salvation and the possibility of falling from grace
that is clearly present in the Book of Hebrews.
1:14 Also see John 21:18-19 regarding the prediction of Peter's death.
1:16-21
1:16-18 There is an allusion to the transfiguration as in Matthew 17:4. See Peter's words there
concerning "tents." The same Greek word appears in v. 13 as “body.”
1:19 There are two explanations to the first part of this verse: (1) We are more sure of the prophecy
since we have witnessed it, or preferably (2) even though we heard the word, Scripture is more sure
than that (a warning not to elevate personal experience over the Word).
Hold on to prophecy in Scripture until Christ's Second Coming.
Jude and 2 Peter 2
Jesus' family and his early ministry
Jesus grew up with brothers Joses, Simon, and Judas (or Jude) and unnamed sisters (Matthew 13:55). But the words “brother” and “sister” can on rare occasion refer to step-siblings (Joseph's children by a previous marriage) or even cousins. Mary at the cross is named as the mother of James and Joses (Mark 15:40) or the mother of James and Joseph (Matthew 27:56) so at least these two are biological sons of Mary. Jude was probably also, but we don't know for sure. Joseph, Jesus' “father,” had probably died when Jesus was relatively young so Jesus would have had to help support the family.
The only ministry mentioned in the Gospels before Jesus was 30 years old was his discussions with the scribes in the Temple when he was 12 years old (Luke 2). Jewish opponents of Christianity later accused him of practicing magic he picked up while in Egypt. The Koran and apocryphal gospels try to fill in our gaps about the time between childhood and when his ministry began. These include rather silly and improbable miracles. It is doubtful that Jesus had any sort of miraculous ministry before he was 30 since his brothers did not believe in him early on.
Reading Jude from the middle outward, the train of theological thought can be reconstructed as follows:
1. “(The) alternative of unbelief was there from the beginning and is nothing new.” However, God has reserved judgment for those who behave in such a godless manner
2. Although such men have now appeared in the midst of the believers, this is not an event that has caught God unawares, but was predicted long ago.
3. Therefore, as believers, contend with these false teachers for the faith while building yourselves up spiritually. Or as Neyrey puts it, “The faith may be delivered once for all, but the faithful must be loyal.”
4. You can, however, have complete confidence in this struggle since the same God who called you is equally able to keep you.
This short letter is filled with purposefully contrasting descriptions of the recipients (in the framework sections) and the false teachers (in the center section) :
Contrasts in Jude
Believers Verses Opponents/Scoffers Verses
holy/holiness 3, 20, 24 godlessness 4, 15, 18
await mercy 2, 21, 22-23 await judgment 4, 6, 9, 15
in fear 23 fearlessness 12
unblemished 24 defiled 8, 12, 23
pray in Spirit 20 do not have Spirit 19
build up 20 divide 19
are saved 25 are destroyed 5, 11
honor God 24-25 challenge God 4, 17
The Center Section of II Peter
1. Irrational creatures who revile others will be destroyed (2:10b-13a)
2. While reveling, they entice others (2:13b-14)
3. Biblical parallel: they are like Balaam (2:15-16)
1'. They are waterless springs who are reserved for darkness (2:17)
2'. They entice others with licentious passion (2:18)
3'. Biblical parallel: they are like dogs and pigs (2:19-22)
2 Peter and Jude
Assuming that Peter borrowed from Jude, some of the changes were made to balance the literary structure of his letter, but others were apparently made to shift the thematic emphasis of his letter:
a. The references to unnatural lust in Jude’s Sodom and Gomorrah story are omitted in 2 Peter since the emphasis in these and parallel verses is on the judgment itself, not on the various sins that led up to it.
b. Another difference between 2 Peter and Jude is evidenced in the former’s interest in those saved “as proof that God knows how to rescue the godly from the trial.” Thus, there are positive notices regarding Noah in 2 Peter 2:5 and Lot in 2:7-9.
c. Peter is also notable in leaving out all of Jude’s non-canonical references. This is perfectly understandable in light of Peter’s emphasis on adherence to true prophecy and apostolic knowledge. Also, Peter (unlike Jude) is probably writing to a Gentile audience who would not be aware of the Jewish writings that Jude is quoting from.
By contrast, Peter uses of the word "tartarus" in 2:4. In Greek mythology, this was the lowest and worst part of hell reserved for superhuman beings who rebelled against God. So he quotes from Greek mythology while Jude quotes from books that are not in the Bible. Does that mean that each author accepts those sources as authoritative, and we should also? Read the Jude passages while you are thinking.
Jude 9: This comes from a Jewish tradition, perhaps found in the Testament of Moses, that when Michael came to bury Moses' body, Satan tried to claim him because Moses was a murderer.
Jude 14-15. This is found in I Enoch 1:9 (a collection of stories dating from 3rd to 1st cent. BC).
Paul quotes from pagan poets when talking to a Roman audience (“to the Greek I became as a Greek”).
This is similar to a preacher using a sermon example of a fictional character from a book or movie.
Even if Jude's particular examples are historically true, that doesn't mean the rest of those books is.
2 Peter 2:1-10a
2:1: A picture of false prophets is painted in the OT. They were interested in personal popularity (Jeremiah 6:13-14), greedy for gain (Micah 3:11), and drunken and false teachers (Isaiah 28:7). Many of the same characteristics are seen in the teachers Peter warns against. One commentator has said, “Their teaching was flattery; their ambitions were financial; their lives were dissolute; their conscience was dulled; and their aim was deception.” That sort of warning also came from Christ (Matthew 24:11), and Paul gives Timothy the same warning against them.
The future tense is used, but later verses make it clear that the false teachers are already active (perhaps a paraphrase of Matthew 24:11). The verb “introduce” has two overtones in the Greek: “to bring in alongside of” and “to introduce secretly.”
“Heresies” in Greek originally meant chosen beliefs or schools of philosophy. In Acts, the term is used to describe various Jewish sects such as the Pharisees. By at least 110 AD it had come to have its present meaning – a belief purposely chosen in place of the truth.
A. Some define heresy as a teaching that has just enough truth to make it believable (less than the truth). Examples:
Truth: Jesus was a prophet of God. Islam: Jesus was only a prophet.
Truth: Jesus was wholly human. Jehovah Witnesses: Jesus was only human.
B. Others define heresy as a truth taken too far (more than the truth). Examples:
Truth: Christians are one with Christ and are sons of God. Latter Day Saints: Elite believers are equal to Christ and will become gods of their own planets.
Truth: sin and evil have been conquered by Christ's death on the cross and have no more ultimate power over us. Christian Science: sin and evil have no meaning at all; they don't exist. We just need to correct our way of thinking and they will go away. Scientology has similar beliefs.
Denial of Christ may mean denial by the life they led. “Master” is only applied to Jesus twice in the NT (usually kyrios, Lord, is used). The metaphor used here is that of the redemption of slaves. They recognized the liberty and freedom of a Christian, but not the price that Christ paid for it. This is an example of cheap grace (I Corinthians 6:19-20).
It doesn't necessarily mean that the false teachers were saved and then lost. It depends on one's view of Christs atonement on the cross. Limited Atonement says that Christ died only for those whom he would later save. Unlimited Atonement says that Christ died for all, but one must appropriate this salvation. As one commentator said, “Christ's death is sufficient for all, but is efficient only for those who believe.” This verse is a strong argument for Unlimited Atonement.
“Sudden” is the same word Peter applies to his own impending death in 1:14.
2:2: “Many will follow” – For some reason, deviant teaching is always attractive to a large number of people. Witness the great success of the novel The Da Vinci Code about Christ having married Mary Magdalene and had a child by her.
“Licentiousness” is a strong word for reckless and hardened immorality. It is the opposite of the “way of truth.” That latter phrase occurs nowhere else in the NT even though “the way” was a common term for Christianity, as seen in Acts.
“Reviled” is a Greek word from which we get “blaspheme.” Here it means shamed and dishonored.
John Calvin notes that defections from the faith have the capacity to harm our own faith; so Peter warns in advance that this will happen and should not surprise us. The minister who baptized me when I was a teenager ran away with a deacon's wife. This disillusioned many in our congregation who had almost idolized him.
2:3: “Exploit” has commercial implication. “False words” = plastos = molded words. One commentator points out that language was meant for clear communication, not a concealing of the truth and misleading others. This is the third time in three verses that “destruction” is used.
A comparison with Jude 7-8 suggests that sodomy may be in mind here. “Authority” could refer to (a) angelic hierarchy (see Jude 8), (b) local church authority, or (c) the authority of Christ. Most commentators suggest the last explanation.
2:4: This is a very obscure passage and there has been much speculation as to what it means. The parallel in Jude 6 says that these angels left their proper place. There are two possibilities: the angels of Genesis 6:1-2 or those who followed Satan in his rebellion against God (Revelation 12:7-8). There is some textual variation in the manuscripts at this point. Some read sirois (pits) while others read seirais (chains). It may refer to present torment or to a holding for future punishment only. The former has support in Jesus' parable of Lazarus and the rich man (Luke 16:19-31). These two passages are about the only references in the NT to the intermediate state of the unrighteous dead.
2:5: Peter in I Peter 3:20 had earlier mentioned the saving of eight people from the Flood. “Herald (or preacher) of righteousness” – It is not specifically mentioned in Genesis that Noah preached (although the idea is present in extrabiblical Jewish writings) so it probably meant it was through the example of his life. In this same manner, we are all called to be preachers.
2:6: The parallel is found in Jude 7, and the same order of water and then fire is followed in 2 Peter 3:5-7). “Turning to (or covered with) ashes” is only used here in the NT. The rare Greek word occurs in the ancient historians' accounts of Pompeii being destroyed by Mt. Vesuvius in 79 AD. “To extinction” may or may not belong to the original text; the evidence is divided. The NIV omits this phrase.
2:7-8: The Genesis account does not seem to picture Lot as a particularly righteous man, but he was certainly “a good man” in comparison to the society he lived in. At least he still had the capacity to be shocked by the behavior around him, something we are in danger of losing today.
These examples of God's protection of the righteous in the past prepare us for the punch line in verse 9.
2:9a: This verse concludes the sentence begun in verse 4 with three “if” clauses: one of the longest sentences in the whole NT. The preposition “from” denotes not immediate escape away from, but out of the midst of, trial.
There is evenly divided textual evidence for plural “trials” (temptations in general) and singular “trial.” The latter could refer to events of the final tribulation (Revelation 3:10) or the Last Judgment itself (I Corinthians 3:13). Whatever the case, we can have confidence that the Lord will help us through it.
In conclusion, consider I Corinthians 10:13, keeping in mind that the same Greek word can be translated as either temptation or trial: “God is faithful and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it.”
2 Peter 3:1-18
1-10
deals with scoffers who say, “The world has always been around so
it will never end, at least not in
in my lifetime.” That is probably an understandable attitude. We judge everything by our own
experience and past history. But the future is unknown. In Hebrew thinking, the past was pictured as
before us and the future behind our backs.
3:11-13 Christians should have a different attitude and should expectantly wait for the coming day, no
matter how long it takes. We are impatient, which is why so many books predicting the imminent
coming of Christ are sold. We need to be prepared for the long haul.
3:14-18 In the meanwhile, we are to live at peace in him, and have patience.
Peter then mentions Paul's writings as “scripture” and even admits that some of Paul's statements are
difficult to understand and can be twisted by those who are ignorant and unstable. It is sometimes hard
to distinguish between these two tpes: are the people really that ignorant or are they just so unstable in
the faith that they totally lack spiritual discernment?
3:17-18 He ends by saying that we should not have to worry since (a) we are forewarned and (b) we
should be growing in knowledge of God and Christ. We are never too old to learn more.
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