this section, Peter gave straightforward advice on how to experience that rich joy
1 PETER—NOTE ON 3:10 desires to love life and see good days. Peter employed apt scriptural confirmation of his exhortation in v. 9, by quoting from Ps. 34:12– 16. The believer has been granted the legacy to enjoy his life (John 10:10). In this section, Peter gave straightforward advice on how to experience that rich joy and fullness of life, even in the midst of a hostile environment. The requirements of the fulfilled life include a humble, loving attitude toward everyone (1 Pet. 3:8), a non-vindictive response toward revilers (v. 9), pure and honest speech (v. 10), a disdain for sin and pursuit of peace (v. 11), and a right motive, i.e., to work the righteousness that pleases the omniscient Lord (v. 12; cf. Matt. 5:38–48; Rom. 12:14, 17; 1 Cor. 4:12; 5:11; 1 Thess. 5:15).
1 PETER—NOTE ON 3:13 who is there to harm you. It is unusual for people to mistreat those who are zealous for good. Even a hostile world is slow to hurt people who are benefactors of society, who are kind and caring (cf. 4:12), but it does happen (3:14).
1 PETER—NOTE ON 3:14 blessed. Here the idea is "privileged" or "honored" (cf. Matt. 5:10). Have no fear. The idea here is borrowed from Isa. 8:12–13.
1 PETER—NOTE ON 3:15 in your hearts honor Christ the Lord. The meaning is "set apart in your hearts Christ as Lord." The heart is the sanctuary in which he prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying him—and you have nothing to fear. always being prepared to make a defense. The English word "apologetics" comes from the Greek word here translated "defense." Peter is using the word in an informal sense (cf. Phil. 1:16–17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one's beliefs humbly, thoughtfully, reasonably, and biblically. the hope that is in you. Salvation with its anticipation of eternal glory.
1 PETER—NOTE ON 3:16 a good conscience. The conscience accuses (cf. Rom. 2:14–15) by notifying the person of sin by producing guilt, shame, doubt, fear, anxiety, or despair. A life free of ongoing and unconfessed sin, lived under the command of the Lord, will produce a "clear conscience" (Acts 24:16; see notes on 2 Cor. 1:12; 4:2). This will cause your false accusers to feel the "shame" of their own consciences (cf. 1 Pet. 2:12, 15).
1 PETER—NOTE ON 3:18 For Christ also suffered. Peter wished to encourage his readers in their suffering by again reminding them that even Christ suffered
unjustly because it was God's will (v. 17). Ultimately, however, Christ was marvelously triumphant to the point of being exalted to the right hand of God while all of those demon beings who were behind his suffering were made forever subject to him (v. 22). God also caused Peter's suffering readers to triumph. once for sins. Under the Old Covenant, the Jewish people offered sacrifice after sacrifice, and then repeated it all the next year, especially at the Passover. But Christ's one sacrifice for sins was of such perpetual validity that it was sufficient for all and would never need to be repeated (see notes on Heb. 7:27; 9:26–28). the righteous for the unrighteous. This is another statement of the sinlessness of Jesus (cf. Heb. 7:26) and of his substitutionary and vicarious atonement. He, who personally never sinned and had no sin nature, took the place of sinners (cf. 1 Pet. 2:24; 2 Cor. 5:21). In so doing, Christ satisfied God's just penalty for sin required by the law and opened the way to God for all who repentantly believe (cf. John 14:6; Acts 4:12). bring us to God. In this life spiritually, and in the next life, wholly (cf. Mark 15:38). put to death in the flesh. A violent physical execution that terminated his earthly life (cf. Heb. 5:7). alive in the spirit. This is not a reference to the Holy Spirit, but to Jesus' true inner life, his own spirit. Contrasted with his flesh (humanness), which was dead for three days, his spirit (deity) was alive, lit., "in spirit" (cf. Luke 23:46).
1 PETER—NOTE ON 3:19 proclaimed. Between Christ's death and resurrection, his living spirit went to the demon spirits bound in the abyss and proclaimed that, in spite of his death, he had triumphed over them (see notes on Col. 2:14– 15). spirits in prison. This refers to fallen angels (demons), who were permanently bound because of heinous wickedness. The demons who are not so bound resist such a sentence (cf. Luke 8:31). In the end, they will all be sent to the eternal lake of fire (Matt. 25:41; Rev. 20:10).
1 PETER—NOTE ON 3:20 did not obey . . . in the days of Noah. Peter further explains that the abyss is inhabited by bound demons who have been there since the time of Noah, and who were sent there because they severely overstepped the bounds of God's tolerance with their wickedness. The demons of Noah's day were running r iot through the earth, filling the world with their wicked, vile, anti-God activity, including sexual sin, so that even 120 years of Noah's preaching, while the ark was being built, could not convince any of the human race beyond the eight people in Noah's family to believe in God (see notes on 2 Pet. 2:4–5; Jude 6–7; cf. Gen. 6:1–8). Thus God bound these demons permanently in the abyss until their final sentencing. safely through water. They had been rescued in spite of the water, not because of the water. Here,
water was the agent of God's judgment, not the means of salvation (see note on Acts 2:38).
1 PETER—NOTE ON 3:21 corresponds to this, now saves you. Peter is teaching that the fact that eight people were in an ark and went through the whole judgment, and yet were unharmed, is analogous to the Christian's experience in salvation by being in Christ, the ark of one's salvation. Baptism . . . through the resurrection of Jesus Christ. Peter is not at all referring to water baptism here, but rather a figurative immersion into union with Christ as an ark of safety from the judgment of God. The resurrection of Christ demonstrates God's acceptance of Christ's substitutionary death for the sins of those who believe (Acts 2:30–31; Rom. 1:4). Judgment fell on Christ just as the judgment of the flood waters fell on the ark. The believer who is in Christ is thus in the ark of safety that will sail over the waters of judgment into eternal glory (cf. Rom. 6:1–4). not as a removal of dirt from the body. To be sure he is not misunderstood, Peter clearly says he is not speaking of water baptism. In Noah's flood, they were kept out of the water while those who went into the water were destroyed. Being in the ark and thus saved from God's judgment on the world prefigures being in Christ and thus saved from eternal damnation. an appeal to God for a good conscience. The word for "appeal" has the idea of a pledge, agreeing to certain conditions of a covenant (the New Covenant) with God. What saves a person plagued by sin and a guilty conscience is not some external rite, but the agreement with God to get in the ark of safety, the Lord Jesus, by faith in his death and resurrection (cf. Rom. 10:9–10; Heb. 9:14; 10:22).
1 PETER—NOTE ON 3:22 right hand of God. After Jesus accomplished his cross work and was raised from the dead, he was exalted to the place of prominence, honor, majesty, authority, and power (cf. Rom. 8:34; Eph. 1:20–21; Phil. 2:9–11; Heb. 1:3–9; 6:20; 8:1; 12:2). The point of application to Peter's readers is that suffering can be the context for one's greatest triumph, as seen in the example of the Lord Jesus.
1 PETER—NOTE ON 4:1 therefore. In light of the triumphant suffering and death of Christ, Peter's readers should also be willing to suffer in the flesh, knowing that it potentially produces the greatest triumph. suffered in the flesh. A reference to Christ's death on the cross (see note on 3:18). the same way. The Christian should be armed (terminology that realizes a battle) with the same thought that was manifest in the suffering of Christ, namely that one can be triumphant in suffering, even the suffering of death. In other words, the Christian
should voluntarily accept the potential of death as a part of the Christian life (cf. Matt. 10:38–39; 2 Cor. 4:8–11). Peter would have his opportunity to live this principle himself, when he faced martyrdom (see John 21:18–19). has ceased from sin. The perfect tense of the verb emphasizes a permanent eternal condition free from sin. The worst that can happen to a believer suffering unjustly is death, and that is the best that can happen because death means the complete and final end of all sins. If the Christian is armed with the goal of being delivered from sin, and that goal is achieved through his death, the threat and experience of death is precious (cf. Rom. 7:5, 18; 1 Cor. 1:21; 15:42, 49). Moreover, the greatest weapon that the enemy has against the Christian, the threat of death, is not effective.
1 PETER—NOTE ON 4:2 live . . . no longer for human passions. If the goal of the Christian's life is the freedom from sin that comes at death, then he should live the remainder of his life on earth pursuing the holy will of God rather than the ungodly lusts of the flesh.
1 PETER—NOTE ON 4:3 sensuality . . . lawless idolatry. "Sensuality" describes unbridled, unrestrained sin, an excessive indulgence in sensual pleasure. The Greek word translated "orgies" was used in extrabiblical literature to refer to a band of drunken, wildly acting people, swaggering and staggering through public streets, wreaking havoc. Thus the pleasures of the ungodly are described here from the perspective of God as despicable acts of wickedness. Though Peter's readers had indulged in such sins before salvation, they must never do so again. Sin in the believer is a burden that afflicts him rather than a pleasure that delights him.
1 PETER—NOTE ON 4:4 they are surprised. The former friends are surprised, offended, and resentful because of the Christian's lack of interest in ungodly pleasures. the same flood of debauchery. "Debauchery" refers to the state of evil in which a person thinks about nothing else. The picture here is of a large crowd running together in a mad, wild race—a melee pursuing sin.
1 PETER—NOTE ON 4:5 give account. This verb means "to pay back." People who are "living in sensuality" (v. 3) and who "malign" believers (v. 4) are amassing a debt to God that they will spend all eternity paying back (cf. Matt. 12:36; Rom. 14:11–12; Heb. 4:13). to judge the living and the dead. All the unsaved, currently alive or dead, will be brought before the Judge, the Lord Jesus Christ, at the great white throne judgment (Rev. 20:11–15; cf. Rom. 3:19; 2 Thess. 1:6–
10).
1 PETER—NOTE ON 4:6 to those who are dead. The preaching of the gospel not only offers a rich life (3:10), a ceasing from sin (4:1), and a good conscience (3:21), but also an escape from final judgment. Peter had in mind believers who had heard and accepted the gospel of Christ when they were still alive, but who had died by the time Peter wrote this letter. Some of them, perhaps, had been martyred for their faith. Though these were dead physically, they were triumphantly alive in their spirits (cf. Heb. 12:23). All their judgment had been fully accomplished while they were alive in this world ("in the flesh"), so they will live forever in God's presence.
1 PETER—NOTE ON 4:7 The end of all things. The Greek word for "end" is never used in the NT as a chronological end, as if something simply stops. Instead, the word means a consummation, a goal achieved, a result attained, or a realization. Having emphasized triumphant suffering through death, Peter here begins to emphasize triumphant suffering through the second coming of Christ (cf. 1:3; 2:12), which is the goal of all things. He is calling believers to live obediently and expectantly in the light of Christ's return. is at hand. The idea is that of a process consummated with a resulting nearness; that is, "imminent." Peter is reminding the readers of this letter that the return of Jesus Christ could be at any moment (cf. Rom. 13:12; 1 Thess. 1:10; James 5:7–8; Rev. 22:20). be selfcontrolled and sober-minded. To be "self-controlled and sober-minded" implies here not to be swept away by emotions or passions, thus maintaining a proper eternal perspective on life. The doctrine of the imminent return of Christ should not turn the Christian into a zealous fanatic who does nothing but wait for it to occur. Instead, it should lead the believer into a watchful pursuit of holiness. Moreover, a watchful attitude creates a pilgrim mentality (1 Pet. 2:11). It reminds the Christian that he is a citizen of heaven only sojourning on earth. It should also remind him that he will face the record of his service to God and be rewarded for what stands the test at the judgment seat of Christ, which follows the return of Christ to rapture his church (see 1 Cor. 3:10–15; 4:1–5; 2 Cor. 5:9– 10). sake of your prayers. A mind victimized by emotion and passion, out of control, or knocked out of balance by worldly lusts and pursuits, is a mind that cannot know the fullness of holy communion in prayer with God (cf. 1 Pet. 3:7). A mind fixed on his return is purified (1 John 3:3) and enjoys the fullness of fellowship with the Lord.
1 PETER—NOTE ON 4:8 loving one another earnestly. "Earnestly" means "to be
stretched," "to be strained." It is used of a runner who is moving at maximum output with taut muscles straining and stretching to the limit (cf. 1:22). This kind of love requires the Christian to put another's spiritual good ahead of his own desires in spite of being treated unkindly, ungraciously, or even with hostility (cf. 1 Cor. 13:4–7; Phil. 2:1–4). love covers a multitude of sins. Quoted from Prov. 10:12. It is the nature of true spiritual love, whether from God to man or Christian to Christian, to cover sins (cf. Rom. 5:8). This teaching does not preclude the discipline of a sinning, unrepentant church member (cf. Matt. 18:15–18; 1 Cor. 5). It means specifically that a Christian should overlook sins against him if possible, and always be ready to forgive insults and unkindnesses.
1 PETER—NOTE ON 4:9 Show hospitality to one another. The Greek word means "love of strangers." Love is intensely practical, not just emotional. In Peter's day, love included opening one's home and caring for other needy Christians, such as traveling preachers. It also included opening one's home for church services. Scripture also teaches that Christians should be hospitable to strangers (Ex. 22:21; Deut. 14:28–29; Heb. 13:1–2).
1 PETER—NOTE ON 4:10 received a gift. A special or spiritual gift is a graciously given, supernaturally designed ability granted to every believer by which the Holy Spirit ministers to the body of Christ. The Greek word (charisma) emphasizes the freeness of the gift. A spiritual gift cannot be earned, pursued, or worked up. It is merely "received" through the grace of God (cf. 1 Cor. 12:4, 7, 11, 18). The categories of spiritual gifts are given in Rom. 12:3–8 and 1 Cor. 12:4–10 (see notes there). Each believer has one specific gift, often a combination of the various categories of gifts blended together uniquely for each Christian. use it to serve one another. Spiritual gifts were used, not for the exaltation of the person with the gift, but in loving concern for the benefit of others in the church (cf. 1 Cor. 12:7; 13). good stewards. A steward is responsible for another's resources. A Christian does not own his gifts, but God has given him gifts to manage for the church and his glory. God's varied grace. This emphasizes the vast designs of God for these gifts.
1 PETER—NOTE ON 4:11 speaks . . . serves. Peter is implying that there are two categories of gifts: speaking gifts and serving gifts. Such distinctions are clear in the lists in Rom. 12 and 1 Cor. 12. For a discussion of the gifts, see notes on 1 Cor. 12–14. oracles of God. Elsewhere used of Scripture, the very words out of God's mouth (cf. Rom. 3:2; Acts 7:38). God may be glorified. That is the goal of everything. Cf. Rom. 11:33–36; Eph. 3:21; 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:6.
1 PETER—NOTE ON 4:12 the fiery trial. Peter probably wrote this letter shortly before or after the burning of Rome (see Introduction: Background and Setting), and at the beginning of the horrors of a 200-year period of Christian persecution. Peter explains that four attitudes are necessary in order to be triumphant in persecution: 1) expect it (v. 12); 2) rejoice in it (vv. 13–14); 3) evaluate its cause (vv. 15–18); and 4) entrust it to God (v. 19). something strange were happening. "Happening" means "to fall by chance." A Christian must not think that his persecution is something that happened accidentally. God allowed it and designed it for the believer's testing, purging, and cleansing.
1 PETER—NOTE ON 4:13 insofar . . . sufferings. The Christian who is persecuted for his faith is a partner in the same kind of suffering Jesus endured—suffering for doing what is right (cf. Matt. 5:10–12; Gal. 6:17; Phil. 1:29; 3:10; Col. 1:24). his glory is revealed. That is, at Christ's second coming (cf. Matt. 24:30; 25:31; Luke 17:30). While Jesus is presently glorified in heaven, his glory is not yet fully revealed on earth. rejoice and be glad. That is, exult and rejoice with a rapturous joy (cf. James 1:2). A Christian who is persecuted for righteousness in this life will have overflowing joy in the future because of his reward (see notes on Matt. 20:20–23). Such an awareness of future joy enables him also to "rejoice" (1 Pet. 4:13) at the present time (cf. Luke 6:22; see note on Rom. 8:17).
1 PETER—NOTE ON 4:14 insulted for the name of Christ. Insulted and treated unfairly for being a representative of all that Christ is, and for the public proclamation of the name of Christ (cf. Acts 4:12; 5:41; 9:15–16; 15:26). blessed. Not a general, nondescript happiness so much as a specific benefit, in that suffering triumphantly for Christ shows God's approval. Spirit of glory. That is, the Spirit who has glory, or who is glorious. In the OT, the glory of God was represented by the Shekinah light, that luminous glow that signified the presence of God (see Ex. 33:15–34:9). rests upon you. When a believer suffers, God's presence specially rests and lifts him to strength and endurance beyond the physical dimension (cf. Acts 6:8–7:60; 2 Cor. 12:7–10).
1 PETER—NOTE ON 4:15 meddler. Someone who intrudes into matters that belong to someone else. Peter is dealing with matters that would lead to persecution, such as getting involved in revolutionary, disruptive activity, or interfering in the function and flow of government. It might also refer to being a troublesome meddler in the workplace. As a general rule, a Christian living in a non-Christian culture is to do his work faithfully, exalt Jesus Christ, and live a virtuous life, rather than try to overturn or disrupt his culture (2:13–16; cf. 1 Thess. 4:11; 2
Thess. 3:11; see notes on 1 Tim. 2:1–3).
1 PETER—NOTE ON 4:16 Christian. In the earliest days of the church, "Christian" was a derisive term given to those followers of Christ (cf. Acts 11:26; 26:28). Eventually, followers of Christ came to love and adopt this name.
1 PETER—NOTE ON 4:17 judgment . . . household of God. Not condemnation, but the purging, chastening, and purifying of the church by the loving hand of God. It is far better and more important to kingdom work to endure suffering as the Lord purges and strengthens the church, than to endure the eternal sufferings of the unbeliever in the lake of fire. And, if God so strongly and painfully judges his church, which he loves, what will be his fury on the ungodly?
1 PETER—NOTE ON 4:18 Quoted from the lxx of Prov. 11:31, and reinforces the point that if the justified sinner is saved only with great difficulty, suffering, pain, and loss—what will be the end of the ungodly? Cf. 2 Thess. 1:4–10.
1 PETER—NOTE ON 4:19 entrust their souls. "Entrust" is a banking term meaning "to deposit for safekeeping." faithful Creator. Peter uses the word "Creator" to remind the readers of this letter that when they committed their lives to God, they were simply giving back to God what he had created. As Creator, God knows best the needs of his beloved creatures (2:23; cf. 2 Tim. 1:12).
1 PETER—NOTE ON 5:1 I exhort the elders. Times of suffering and persecution in the church call for the noblest leadership. The "elder" is the same leader as the "shepherd" (v. 2), and "Overseer" (2:25) (see note on Acts 20:28). The word "elder" emphasizes their spiritual maturity. As in almost all other uses of the word (with the exception of Peter's reference to himself here and John's in 2 John 1 and 3 John 1), Peter wrote in the plural, indicating it was usual to have a plurality of godly leaders who oversaw and fed the flock. fellow elder . . . witness . . . partaker in the glory. Peter loaded this exhortation to the elders with some rich motivation. First, there was motivation by identification with Peter, who refers to himself as a fellow elder. As such, he could give relevant exhortation to the spiritual leaders. Second, there was motivation by authority. By noting that he had been an eyewitness of Christ's suffering, Peter was affirming his apostleship (cf. Luke 24:48; Acts 1:21–22). Third, there was the motivation by anticipation. The fact that Christian leaders will one day receive from the hand of Christ a reward for their service should be a stimulant to faithful duty. The basis of this anticipation was Peter's experience in observing
the transfiguration of Christ (cf. Matt. 17:1–8; 2 Pet. 1:16). At that momentous event, he did partake of the Lord's glory.
1 PETER—NOTE ON 5:2 shepherd the flock of God. After the motivation (v. 1) comes the exhortation (vv. 2–4). Since the primary objective of shepherding is feeding, that is, teaching, every elder must be able to teach (cf. John 21:15–17; see notes on 1 Tim. 3:2; Titus 1:9). Involved with the feeding of the flock is also protecting the flock (cf. Acts 20:28–30). In both duties, it must be remembered that the flock belongs to God, not to the pastor. God entrusts some of his flock to the pastor of a church to lead, care for, and feed (1 Pet. 5:3). not under compulsion, but willingly. Specifically, Peter may be warning the elders against a first danger—laziness. The divine calling (cf. 1 Cor. 9:16), along with the urgency of the task (Rom. 1:15), should prevent laziness and indifference. Cf. 2 Cor. 9:7. not for shameful gain. False teachers are always motivated by a second danger, money, and use their power and position to rob people of their wealth (see notes on 2 Pet. 2:1–3). Scripture is clear that churches should pay their shepherds well (1 Cor. 9:7–14; 1 Tim. 5:17–18); but a desire for undeserved money must never be a motive for ministers to serve (cf. 1 Tim. 3:3; 6:9–11; 2 Tim. 2:4; Titus 1:7; 2 Pet. 2:3; see also Jer. 6:13; 8:10; Mic. 3:11; Mal. 1:10).
1 PETER—NOTE ON 5:3 not domineering. This is the third major temptation for a pastor: 1) laziness (v. 2); 2) dishonest finances (v. 2); and 3) demagoguery. In this context, "domineering over" means to lord it over someone or some situation. It implies leadership by manipulation and intimidation. See notes on Matt. 20:25–28. Rather, true spiritual leadership is by example (see 1 Tim. 4:12).
1 PETER—NOTE ON 5:4 chief Shepherd appears. The chief Shepherd is Jesus Christ (cf. Isa. 40:11; Zech. 13:7; John 10:2, 11–12, 16; Heb. 13:20–21). When he appears at the second coming, he will evaluate the ministry of pastors at the judgment seat of Christ (cf. 1 Cor. 3:9–15; 4:5; 2 Cor. 5:9–10). unfading. The Greek word for "unfading" is the name of a flower, the amaranth. crown of glory. Lit., the crown that is eternal glory. In the NT world, crowns were given as marks of victorious achievements (cf. 1 Cor. 9:24–25). Believers are promised crowns of glory, life (James 1:12), righteousness (2 Tim. 4:8), and rejoicing (1 Thess. 2:19), and all are imperishable (1 Cor. 9:25). All the crowns describe certain characteristics of eternal life. See note on 1 Thess. 2:19.
1 PETER—NOTE ON 5:5 be subject to. See 2:18–3:9. elders. The elders are the pastors, the spiritual leaders of the church (cf. 5:1; notes on 1 Tim. 3:1–7; Titus
1:5–9). The church members, especially the young people, are to give honor, deference, and respect to spiritual leadership. Submission is a fundamental attitude of spiritual maturity (cf. 1 Cor. 16:15; 1 Thess. 5:12–14; Titus 3:1–2; Heb. 13:7, 17). Lack of submission to the elders not only makes the ministry difficult, but also forfeits God's grace, as noted in the quote from Prov. 3:34 (see note on James 4:6). Clothe yourselves . . . with humility. To "clothe yourselves" lit. means to tie something on oneself with a knot or a bow. This term was often used of a slave putting on an apron over his clothes in order to keep his clothes clean. "Humility" is lit., "lowly mindedness," an attitude that one is not too good to serve. Humility was not considered a virtue by the ancient world, any more than it is today (but cf. John 13:3–17; Phil. 2:3, 4; see also Prov. 6:16–17; 8:13; Isa. 57:15).
1 PETER—NOTE ON 5:6 under the mighty hand of God. This is an OT symbol of the power of God working in the experience of men, always accomplishing his sovereign purpose (cf. Ex. 3:19–20; Job 30:20–21; Ezek. 20:33, 37; Mic. 6:8). The readers of Peter's letter were not to fight the sovereign hand of God, even when it brought them through testings. One of the evidences of lack of submission and humility is impatience with God in his work of humbling believers (see notes on 2 Cor. 12:7–10). at the proper time he may exalt you. Cf. Luke 14:11. God will lift up the suffering, submissive believers in his wisely appointed time. See notes on Job 42.
1 PETER—NOTE ON 5:7 casting all your anxieties on him. This verse partly quotes and partly interprets Ps. 55:22. "Casting" means "to throw something on something," as to throw a blanket on a donkey (Luke 19:35). Christians are to cast all of their discontent, discouragement, despair, and suffering on the Lord, and trust him for knowing what he's doing with their lives (cf. 1 Sam. 1:10–18). Along with submission (1 Pet. 5:5) and humility (vv. 5–6), trust in God is the third attitude necessary for victorious Christian living.
1 PETER—NOTE ON 5:8 Be sober-minded. See notes on 1:13 and 4:7. be watchful. Strong confidence in God's sovereign care does not mean that the believer may live carelessly. The outside evil forces that come against the Christian demand that the Christian stay alert. Your adversary. Greek for a legal opponent in a lawsuit. the devil . . . a roaring lion. The Greek word for "devil" means "slanderer"; thus a malicious enemy who maligns believers. He and his forces are always active, looking for opportunities to overwhelm the believer with temptation, persecution, and discouragement (cf. Ps. 22:13; 104:21; Ezek.
22:25). Satan sows discord, accuses God to men, men to God, and men to men. He will do what he can to drag the Christian out of fellowship with Christ and out of Christian service (cf. Job 1; Luke 22:3; John 13:27; 2 Cor. 4:3–4; Rev. 12). And he constantly accuses believers before God's throne, attempting to convince God to abandon them (Job 1:6–12; Rev. 12:10).
1 PETER—NOTE ON 5:9 Resist him, firm in your faith. Cf. James 4:7. "Resist" means "to stand up against." The way to resist the devil is not with special formulas, or words directed at him and his demons, but by remaining firm in the Christian faith. This means to continue to live in accord with the truth of God's word (see notes on 2 Cor. 10:3–5). As the believer knows sound doctrine and obeys God's truth, Satan is withstood (cf. Eph. 6:17). the same . . . suffering. The whole brotherhood, the entire Christian community, is always going through similar trials brought on by the roaring lion who never stops trying to devour believers (cf. 1 Cor. 10:13).
1 PETER—NOTE ON 5:10 after you have suffered a little while. Christians are to live with the understanding that God's purposes realized in the future require some pain in the present. While the believer is being personally attacked by the enemy, he is being personally perfected by the Lord, as the next phrase attests (cf. 1:6; also 2 Cor. 1:3–7). who has called you. As always in the NT epistles, an effectual, saving call. See notes on 1 Pet. 1:5; 2:9, 21; 3:9. restore, confirm, strengthen, and establish. These four words all speak of strength and resoluteness. God is working through the Christian's struggles to produce strength of character. In 5:5–14, Peter elucidated briefly, but in wonderful richness, those attitudes that are necessary for the believer to grow in Christ to effective maturity. These include submission (v. 5), humility (vv. 5–6), trust (v. 7), sober-mindedness (v. 8), vigilant defense (vv. 8–9), hope (v. 10), worship (v. 11), faithfulness (v. 12), and affection (vv. 13–14).
1 PETER—NOTE ON 5:12 Silvanus. This is the Silas who traveled with Paul and is often mentioned in his epistles. He was a prophet (Acts 15:32) and a Roman citizen (Acts 16:37); he was apparently the one who wrote down Peter's words and later took this letter to its intended recipients (cf. Introduction: Author and Date).
1 PETER—NOTE ON 5:13 She who is at Babylon. This refers to a church in Rome (cf. Rev. 17–18; Introduction: Background and Setting). Mark, my son. Mark, called John Mark, was the spiritual son of Peter. Tradition indicates that Peter
helped him write the Gospel of Mark (cf. Acts 12:12). This is the same Mark who once failed Paul (Acts 13:13; 15:38–39; Col. 4:10), but later became useful again for ministry (2 Tim. 4:11).
2 Peter
2 Peter 1 • 2 Peter 2 • 2 Peter 3 Introduction to 2 Peter
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to 2 Peter
Title
The clear claim to authorship in 1:1 by the apostle Peter gives the epistle its title. To distinguish it from Peter's first epistle, it was given the Greek title "Petrou B," or 2 Peter.
Author and Date
The author of 2 Peter is the apostle Peter (see Introduction to 1 Peter). In 2 Pet. 1:1, he makes that claim; in 3:1, he refers to his first letter; in 1:14, he refers to the Lord's prediction of his death (John 21:18–19); and in 2 Pet. 1:16–18, he claims to have been at the transfiguration (Matt. 17:1–4). However, critics have generated more controversy over 2 Peter's authorship and rightful place in the canon of Scripture than over any other NT book. The church fathers were slow in giving it their acceptance. No church father refers to 2 Peter by name until Origen near the beginning of the third century. The ancient church historian Eusebius only included 2 Peter in his list of disputed books, along with James, Jude, 2 John, and 3 John. Even the leading Reformers only hesitatingly accepted it.
The question about differences in Greek style between the two letters has been satisfactorily answered. Peter wrote that he used an amanuensis, Silvanus, in 1 Peter (cf. 1 Pet. 5:12). In 2 Peter, Peter either used a different amanuensis or wrote the letter by himself. The differences in vocabulary between the two letters can be explained by the differences in themes. First Peter was written to help suffering Christians. Second Peter was written to expose false teachers. On the other hand, there are remarkable similarities in the vocabulary of the two books. The salutation, "grace and peace be multiplied to you," is essentially the same in each book. The Greek words rendered "precious," "virtue," "putting off," and "eyewitness" in 2 Peter are used in both letters. Certain rather unusual words found in 2 Peter are also found in Peter's speeches in the Acts of the Apostles. These include "obtained" or "was allotted" (1:1; Acts 1:17); "godliness" or "piety" (2 Pet. 1:3, 6–7; 3:11; Acts 3:12); and "wage" or "gain" or "reward" of wickedness or unrighteousness (2 Pet. 2:13, 15; Acts 1:18). Both letters also
refer to the same OT event (2 Pet. 2:5; 1 Pet. 3:18–20). Some scholars have pointed out that there are as many similarities in vocabulary between 1 and 2 Peter as there are between 1 Timothy and Titus, two letters almost universally believed to have been written by Paul.
The differences in themes also explain certain emphases, such as why one letter teaches that the second coming is near, and one deals with its delay. First Peter, ministering especially to suffering Christians, focuses on the imminency of Christ as a means of encouraging the Christians. Second Peter, dealing with scoffers, emphasizes the reasons why that imminent return of Christ has not yet occurred. Other proposed differences invented by the critics, such as the contradiction between including the resurrection of Christ in one letter and the transfiguration of Christ in the other, seem to be contrived.
Moreover, it is seemingly irrational that a false teacher would spuriously write a letter against false teachers. No unusual, new, or false doctrines appear in 2 Peter. So, if 2 Peter were a forgery, it would be a forgery written by a fool for no reason at all. This is too much to believe. The conclusion to the question of authorship is that, when the writer introduced the letter and referred to himself as Peter, he was writing the truth.
Nero died in A.D. 68, and tradition says Peter died in Nero's persecution. The epistle may have been written just before his death (1:14; c. A.D. 67–68).
Background and Setting
Since the time of the writing and sending of his first letter, Peter had become increasingly concerned about false teachers who were infiltrating the churches in Asia Minor. Though these false teachers had already caused trouble, Peter expected that their heretical doctrines and immoral lifestyles would result in more damage in the future. Thus Peter, in an almost last will and testament (1:13–15), wrote to warn the beloved believers in Christ about the doctrinal dangers they were facing.
Peter does not explicitly say where he was when he wrote this letter, as he does in 1 Peter (1 Pet. 5:13). But the consensus seems to be that Peter wrote this letter from prison in Rome, where he was facing imminent death. Shortly after this letter was written, Peter was martyred, according to reliable tradition, by being crucified upside down (see note on John 21:18–19).
Peter says nothing in the salutation about the recipients of this letter. But according to 2 Pet. 3:1, Peter was writing another epistle to the same people to whom he wrote 1 Peter. In his first letter, he spelled out that he was writing "to those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Pet. 1:1). These provinces were located in an area of Asia Minor, which is modern Turkey. The Christians to whom Peter wrote were mostly Gentiles (see note on 2 Pet. 1:1).
Historical and Theological Themes
Second Peter was written for the purpose of exposing, thwarting, and defeating the invasion of false teachers into the church. Peter intended to instruct Christians in how to defend themselves against these false teachers and their deceptive lies. This book is the most graphic and penetrating exposé of false teachers in Scripture, comparable only to Jude.
The description of the false teachers is somewhat generic. Peter does not identify some specific false religion, cult, or system of teaching. In a general characterization of false teachers, he informs that they teach destructive heresies. They deny Christ and twist the Scriptures. They bring true faith into disrepute. And they mock the second coming of Christ. But Peter was just as concerned to show the immoral character of these teachers as he was to expose their teaching. Thus, he describes them in more detail than he describes their doctrines. Wickedness is not the product of sound doctrine, but of "destructive heresies" (2:1).
Other themes for this letter can be discerned in the midst of Peter's polemic against the false teachers. He wanted to motivate his readers to continue to develop their Christian character (1:5–11). In so doing, he explains wonderfully how a believer can have assurance of his salvation. Peter also wanted to persuade his readers of the divine character of the apostolic writings (1:12–21). Near the end of the letter, he presents reasons for the delay in Christ's second coming (3:1–13).
Another recurring theme is the importance of knowledge. The word "knowledge" appears in some form 16 times in these three short chapters. It is not too much to say that Peter's primary solution to false teaching is knowledge of true doctrine. Other distinctive features of 2 Peter include a precise statement on the divine origin of Scripture (1:20–21); the future destruction of the world
by fire (3:8–13); and the recognition of Paul's letters as inspired Scripture (3:15– 16).
Interpretive Challenges
Perhaps the most important challenge in the epistle is to rightly interpret 1:19– 21, because of its far-reaching implications with regard to the nature and authenticity of Scripture. That passage, along with 2 Tim. 3:15–17, is vital to a sound view of the Bible's inspiration. Peter's remark that the Lord "bought" false teachers (2 Pet. 2:1) poses a challenge interpretively and theologically with regard to the nature of the atonement. The identity of the angels who sinned (2:4) also challenges the interpreter. Many who believe that the saved can be lost again, use 2:18–22 for their argument. That passage, directed at false teachers, must be clarified so as not to contradict a similar statement to believers in 1:4. Further, whom does God not want to perish (3:9)? All of these matters will be treated in the notes.
Outline
I. Salutation (1:1–2) II. Know Your Salvation (1:3–11)
A. Sustained by God's Power (1:3–4)
B. Confirmed by Christian Graces (1:5–7) C. Honored by Abundant Reward (1:8–11) III. Know Your Scriptures (1:12–21)
A. Certified by Apostolic Witness (1:12–18)
B. Inspired by the Holy Spirit (1:19–21) IV. Know Your Adversaries (2:1–22)
A. Deceptive in Their Infiltration (2:1–3)
B. Doomed by Their Iniquity (2:4–10a) C. Disdainful in Their Impurity (2:10b–17) D. Devastating in Their Impact (2:18–22) V. Know Your Prophecy (3:1–18)
A. The Sureness of the Day of the Lord (3:1–10)
B. The Sanctification of God's People (3:11–18)
THE SECOND LETTER OF PETER
2 Peter
Greeting
2 PETER 1 †Simeon [1] Peter, a servant [2] and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ: 2†May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.
Make Your Calling and Election Sure
3†His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to [3] his own glory and excellence, [4] 4†by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5†For this very reason, make every effort to supplement your faith with virtue, [5] and virtue with knowledge, 6†and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7†and godliness with brotherly affection, and brotherly affection with love. 8†For if these qualities [6] are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9†For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10†Therefore, brothers, [7] be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall. 11†For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
12‡Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. 13‡I think it right, as long as I am in this body, [8] to stir you up by way of reminder, 14†since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. 15†And I will make every effort so that after my departure you may be able at any time to recall these things.
Christ's Glory and the Prophetic Word
16†For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17†For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, "This is my beloved Son, [9] with whom I am well pleased," 18†we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. 19†And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, 20†knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. 21†For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.
False Prophets and Teachers
2 PETER 2 †But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction. 2†And many will follow their sensuality, and because of them the way of truth will be blasphemed. 3†And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep.
4†For if God did not spare angels when they sinned, but cast them into hell [1] and committed them to chains [2] of gloomy darkness to be kept until the judgment; 5†if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; 6†if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; [3] 7‡and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked 8(for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); 9†then the Lord knows how to rescue the godly from trials, [4] and to keep the unrighteous under punishment until the day of judgment, 10†and especially those who indulge in the lust of defiling passion and despise authority.
Bold and willful, they do not tremble as they blaspheme the glorious ones, 11†whereas angels, though greater in might and power, do not pronounce a blasphemous judgment against them before the Lord. 12†But these, like irrational animals, creatures of instinct, born to be caught and destroyed, blaspheming about matters of which they are ignorant, will also be destroyed in their destruction, 13†suffering wrong as the wage for their wrongdoing. They count it pleasure to revel in the daytime. They are blots and blemishes, reveling in their deceptions, [5] while they feast with you. 14†They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children! 15†Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, 16but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet's madness.
17†These are waterless springs and mists driven by a storm. For them the gloom of utter darkness has been reserved. 18†For, speaking loud boasts of folly, they entice by sensual passions of the flesh those who are barely escaping from those who live in error. 19†They promise them freedom, but they themselves are slaves [6] of corruption. For whatever overcomes a person, to that he is enslaved. 20†For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first. 21†For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them. 22†What the true proverb says has happened to them: "The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire."
The Day of the Lord Will Come
2 PETER 3 †This is now the second letter that I am writing to you, beloved. In both of them I am stirring up your sincere mind by way of reminder, 2†that you should remember the predictions of the holy prophets and the commandment of the Lord and Savior through your apostles, 3†knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. 4†They will say, "Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation." 5†For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, 6†and that by means of these the world that then existed was deluged with water and perished. 7†But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.
8†But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9†The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, [1] not wishing that any should perish, but that all should reach repentance. 10†But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies [2] will be burned up and dissolved, and the earth and the works that are done on it will be exposed. [3]
11†Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12†waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! 13†But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.
Final Words
14†Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace. 15‡†And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him, 16†as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which
the ignorant and unstable twist to their own destruction, as they do the other Scriptures. 17†You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. 18†But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.
Footnotes
Footnotes for 2 Peter, Chapter 1
[1] 1:1 Some manuscripts Simon
[2] 1:1 Or slave; Greek bondservant
[3] 1:3 Or by
[4] 1:3 Or virtue
[5] 1:5 Or excellence; twice in this verse [6] 1:8 Greek these things; also verses
9, 10, 12
[7] 1:10 Or brothers and sisters. The plural Greek word adelphoi (translated
"brothers") refers to siblings in a family. In New Testament usage, depending on the context, adelphoi may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church [8] 1:13 Greek tent; also verse 14
[9] 1:17 Or my Son, my (or the) Beloved
Footnotes for 2 Peter, Chapter 2
[1] 2:4 Greek Tartarus
[2] 2:4 Some manuscripts pits
[3] 2:6 Some manuscripts an example to those who were to be ungodly
[4] 2:9 Or temptations
[5] 2:13 Some manuscripts love feasts
[6] 2:19 Greek bondservants
Footnotes for 2 Peter, Chapter 3
[1] 3:9 Some manuscripts on your account
[2] 3:10 Or elements; also verse 12
[3] 3:10 Greek found; some manuscripts will be burned up
Study Notes
2 PETER—NOTE ON 1:1 Simeon Peter. See Introduction. a servant and apostle. Peter identifies himself with a balance of humility and dignity. As a servant, he was on equal basis with other Christians—an obedient slave of Christ. As an apostle, he was unique, divinely called, and commissioned as an eyewitness to the resurrection of Christ (see notes on Rom. 1:1). To those. The recipients of this letter are the same as those who received Peter's first letter (cf. 2 Pet. 3:1; 1 Pet. 1:1; see Introductions to 1, 2 Peter). obtained. An uncommon word often referring to obtaining something by lot (cf. Acts 1:17). It can mean "attaining by divine will." Here, Peter was emphasizing that salvation was not attained by personal effort, skill, or worthiness, but came purely from God's grace. faith. Peter is speaking of a subjective faith, i.e., the Christian's power to believe for his salvation. Faith is the capacity to believe (Eph. 2:8–9). Even though faith and belief express the human side of salvation, God still must grant that faith. God initiates faith when the Holy Spirit awakens the dead soul in response to hearing the word of God (cf. Acts 11:21; Eph. 2:8; Phil. 1:2). equal. Generally the Greek word, which is translated "equal standing," was used to designate equal in rank, position, honor, standing, price, or value. It was used in the ancient world with strangers and foreigners who were given equal citizenship in a city. Here, Peter was emphasizing that Christians have all received the same priceless saving faith. There are no first-and second-class Christians in spiritual, racial, or gender distinctions (cf. Gal. 3:28). Since Peter was writing to mostly Gentiles, he may have been emphasizing that they have received the same faith as the Jews (cf. Acts 10:44–48; 11:17–18). by the righteousness. Peter's point is that believers share the equal gift of salvation because God's righteousness is imputed to them. That righteousness recognizes no distinction between people except that the sins of some are more heinous than others. So, not only do they have faith because God gives it to them, they are saved only because God imputes righteousness to them (see notes on Rom. 3:26; 4:5; 2 Cor. 5:21; Phil. 3:8–9). our God and Savior Jesus Christ. The Greek construction has only one article before this phrase, making the entire phrase refer to the same person. Thus, Peter is identifying Jesus Christ as both Savior and God (cf. Isa. 43:3, 11; 45:15, 21; 60:16; Rom. 9:5; Col. 2:9; Titus 2:13; Heb. 1:8).
2 PETER—NOTE ON 1:2 knowledge. This is a strengthened form of "knowledge" implying a larger, more thorough, and intimate knowledge. The Christian's
precious faith is built on knowing the truth about God (cf. v. 3). Christianity is not a mystical religion, but is based in objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more "grace and peace" are multiplied.
2 PETER—NOTE ON 1:3 His divine power. "His" refers to Jesus Christ. Christ's power is the source of the believer's sufficiency and perseverance (cf. Matt. 24:30; Mark 5:30; Luke 4:14; 5:17; Rom. 1:4; 2 Cor. 12:9). things that pertain to life. The genuine Christian is eternally secure in his salvation and will persevere and grow because he has received everything necessary to sustain eternal life through Christ's power. godliness. To be godly is to live reverently, loyally, and obediently toward God. Peter means that the genuine believer ought not to ask God for something more (as if something necessary to sustain his growth, strength, and perseverance was missing) to become godly, because he already has every spiritual resource to manifest, sustain, and perfect godly living. knowledge of him. "Knowledge" is a key word in 2 Peter (2 Pet. 1:2, 5–6, 8; 2:20; 3:18). Throughout Scripture, it implies an intimate knowledge (Amos 3:2). The knowledge of Christ emphasized here is not a superficial knowledge, or a mere surface awareness of the facts about Christ, but a genuine, personal sharing of life with Christ, based on repentance from sin and personal faith in him (cf. Matt. 7:21). called us to his own glory and excellence. This call, as always when mentioned in the NT epistles, is the effectual call to salvation (cf. 1 Pet. 1:15; 2:21; 5:10; see note on Rom. 8:30). This saving call is based on the sinner's understanding of Christ's revealed majesty and moral excellence evidencing that he is Lord and Savior. This implies that there must be a clear presentation of Christ's person and work as the God-Man in evangelism, which attracts men to salvation (cf. 1 Cor. 2:1–2). The cross and resurrection most clearly reveal his "glory and excellence."
2 PETER—NOTE ON 1:4 precious and very great promises. That is, the promises of abundant and eternal life. partakers of the divine nature. This expression is not different from the concepts of being born again, born from above (cf. John 3:3; James 1:18; 1 Pet. 1:23), being in Christ (cf. Rom. 8:1), or being the home of the Trinity (John 14:17–23). The precious promises of salvation result in becoming God's children in the present age (John 1:12; Rom. 8:9; Gal. 2:20; Col. 1:27), and thereby sharing in God's nature by the possession of his eternal life. Christians do not become little gods, but they are "new creations" (2 Cor. 5:17) and have the Holy Spirit living in them (1 Cor. 6:19–20). Moreover, believers will partake of the divine nature in a greater way when they bear a
glorified body like Jesus Christ (Phil. 3:20–21; 1 John 3:1–3). escaped from the corruption. The word "corruption" has the idea of something decomposing or decaying. "Escaped" depicts a successful flight from danger. At the time of salvation, the believer escapes from the power that the rottenness in the world has over him through his fallen, sinful nature.
2 PETER—NOTE ON 1:5 For this very reason. Because of all the God-given blessings in vv. 3–4, the believer cannot be indifferent or self-satisfied. Such an abundance of divine grace calls for total dedication. make every effort. That is, making maximum effort. The Christian life is not lived to the honor of God without effort. Even though God has poured his divine power into the believer, the Christian himself is required to make every disciplined effort alongside of what God has done (cf. Phil. 2:12–13; Col. 1:28–29). supplement your faith. "Supplement" is to give lavishly and generously. In Greek culture, the word was used for a choirmaster who was responsible for supplying everything that was needed for his choir. The word never meant to equip sparingly, but to supply lavishly for a noble performance. God has given us faith and all the graces necessary for godliness (2 Pet. 1:3–4). We add to those by our diligent devotion to personal righteousness. virtue. First in Peter's list of virtues is a word that, in classical Greek, meant the God-given ability to perform heroic deeds. It also came to mean that quality of life that made someone stand out as excellent. It never meant cloistered excellence, or excellence of attitude, but excellence that is demonstrated in life. Peter is here writing of moral energy, the power that performs deeds of excellence. knowledge. This means understanding, correct insight, truth properly comprehended and applied. This virtue involves a diligent study and pursuit of truth in the word of God.
2 PETER—NOTE ON 1:6 self-control. Lit., "holding oneself in." In Peter's day, self-control was used of athletes, who were to be self-restrained and selfdisciplined. Thus, a Christian is to control the flesh, the passions, and the bodily desires, rather than allowing himself to be controlled by them (cf. 1 Cor. 9:27; Gal. 5:23). Moral excellence, guided by knowledge, disciplines desire and makes it the servant, not the master, of one's life. steadfastness. That is, patience or endurance in doing what is right, never giving in to temptation or trial. Perseverance is that spiritual staying power that will die before it gives in. It is the virtue that can endure, not simply with resignation, but with a vibrant hope. godliness. See note on 2 Pet. 1:3.
2 PETER—NOTE ON 1:7 brotherly affection. I.e., brotherly kindness, mutual
sacrifice for one another (cf. 1 John 4:20). love. See 1 Cor. 13; 1 Pet. 4:8.
2 PETER—NOTE ON 1:8 ineffective. To be ineffective is to be inactive, indolent, and empty (cf. Titus 1:12; James 2:20–22). With these virtues increasing in one's life (2 Pet. 1:5–7), a Christian will not be useless or ineffective. or unfruitful. I.e., unproductive (cf. Matt. 13:22; Eph. 5:11; 2 Thess. 3:14; Jude 12). When these Christian qualities are not present in a believer's life (2 Pet. 1:5–7), he will be indistinguishable from an evildoer or a superficial believer. But when these qualities are increasing in a Christian's life, there is the manifestation of the "divine nature" within the believer (see note on v. 4).
2 PETER—NOTE ON 1:9 these qualities. The qualities mentioned in vv. 5–7 (see v. 10). nearsighted . . . blind. A professing Christian who is missing the virtues mentioned above is, therefore, unable to discern his true spiritual condition, and thus can have no assurance of his salvation. forgotten. The failure to diligently pursue spiritual virtues produces spiritual amnesia. Such a person, unable to discern his spiritual condition, will have no confidence about his profession of faith. He may be saved and possess all the blessings of vv. 3–4, but without the excellencies of vv. 5–7, he will live in doubt and fear.
2 PETER—NOTE ON 1:10 make your calling and election sure. This expresses the bull's-eye Peter has been shooting at in vv. 5–9. Though God is "sure" who his elect are and has given them an eternally secure salvation (see notes on 1 Pet. 1:1–5; cf. Rom. 8:31–39), the Christian might not always have assurance of his salvation. Security is the Holy Spirit-revealed fact that salvation is forever. Assurance is one's confidence that he possesses that eternal salvation. In other words, the believer who pursues the spiritual qualities mentioned above guarantees to himself by spiritual fruit that he was called (cf. 2 Pet. 1:3; Rom. 8:30; 1 Pet. 2:21) and chosen (cf. 1 Pet. 1:2) by God to salvation. never fall. As the Christian pursues the qualities enumerated by Peter (2 Pet. 1:5–7) and sees that his life is useful and fruitful (v. 8), he will not stumble into doubt, despair, fear, or questioning, but enjoy assurance that he is saved.
2 PETER—NOTE ON 1:11 richly provided for you an entrance into the eternal kingdom. Peter piles up the words to bring joy to the weary Christian's heart. An abundant entrance into eternal heaven is the hope and reality for a Christian who lives a faithful, fruitful life here on earth. Peter's point is that a Christian who pursues the listed virtues (vv. 5–7) will not only enjoy assurance in the present, but a full, rich reward in the future life (cf. 1 Cor. 4:5; Rev. 22:12)
2 PETER—NOTE ON 1:12–13 I intend always. Truth always needs repetition because believers forget so easily. Cf. 2 Thess. 2:5; Jude 5.
2 PETER—NOTE ON 1:13–14 body. Lit., "tent" (see esv footnote). Death is described aptly as laying aside one's earthly dwelling (cf. 2 Cor. 5:1). Peter was likely in his seventies as he wrote this letter (likely from a Roman prison) and anticipated dying soon. Nero's persecution had begun and he was martyred in it, soon after writing this epistle. Tradition says he was crucified upside down, refusing to be crucified like his Lord.
2 PETER—NOTE ON 1:14 Christ made clear to me. Christ had prophesied the death Peter would die almost 40 years earlier (see note on John 21:18–19).
2 PETER—NOTE ON 1:15 after my departure. Peter wanted to make certain that after he died, God's people would have a permanent reminder of the truth, thus he penned this inspired letter.
2 PETER—NOTE ON 1:16 cleverly devised myths. The word for "myths" was used to refer to mythical stories about gods and miracles (cf. 1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14). Realizing that false leaders and their followers would try to discredit this letter, and that he was probably already being accused of concocting tales and myths in order to get people to follow him so he could amass wealth, power, and prestige as false teachers were motivated to do, Peter gave evidences in the following verses to prove that he wrote the truth of God as a genuinely inspired writer. made known. This word is a somewhat technical term for imparting a new revelation—something previously hidden, but now revealed. the power and coming of our Lord Jesus Christ. Since there is only one definite article with this phrase, the meaning is, "the powerful coming," or "the coming in power." The false teachers who were opposing Peter had tried to debunk the doctrine of the second coming of Christ (see 2 Pet. 3:3–4) about which Peter had spoken and written (1 Pet. 1:3–7, 13; 4:13). eyewitnesses of his majesty. The "we" that begins this verse refers to the apostles. In one sense, all of the apostles had been eyewitnesses to Christ's majesty, especially his miracles, resurrection body, and ascension into heaven. Peter, however, is referring to a more specific event that he will describe in the next verse. The kingdom splendor of Christ revealed at this event was intended as a preview of his majesty to be manifested at his second coming (cf. Matt. 16:28; see notes on 17:1–6). The transfiguration was a glimpse of the glory to be unveiled at the final revelation, the apocalypse of Christ (Rev. 1:1). It must be noted that Jesus'
earthly ministry of healing, teaching, and gathering souls into his kingdom was a preview of the character of the earthly kingdom he will establish at his return.
2 PETER—NOTE ON 1:17 Majestic Glory. A reference to the glory cloud on the Mount of Transfiguration from which God spoke to the disciples (Matt. 17:5). This is my beloved Son. This means, "This One is in essence with me." The Father is thus affirming the deity of Christ (cf. Matt. 17:5; Luke 9:27–36).
2 PETER—NOTE ON 1:18 we were with him. Peter implied that there was no reason to believe the false teachers who denied the majesty and second coming of Christ, since they were not on the Mount of Transfiguration to see the preview of the kingdom and glory of Christ, as were he, James, and John.
2 PETER—NOTE ON 1:19 the prophetic word. The "prophetic word" refers not just to the OT major and minor prophets, but to the entire OT. Of course, all of the OT was written by "prophets" in the truest sense, since they spoke and wrote God's word, which was the task of a prophet, and they looked forward, in some sense, to the coming Messiah (cf. Luke 24:27). more sure. This translation could indicate that the eyewitness account of Christ's majesty at the transfiguration confirmed the Scriptures. However, the Greek word order is crucial in that it does not say that. It says, "And we have more sure the prophetic word." That original arrangement of the sentence supports the interpretation that Peter is ranking Scripture over experience. The prophetic word (Scripture) is more complete, more permanent, and more authoritative than the experience of anyone. More specifically, the word of God is a more reliable verification of the teachings about the person, atonement, and second coming of Christ than even the genuine first-hand experiences of the apostles themselves. you will do well to pay attention. Peter was warning believers that since they would be exposed to false teachers, they must pay careful attention to Scripture. a lamp shining in a dark place. The murky darkness of this fallen world keeps people from seeing the truth until the light shines. The light is the lamp of revelation, the word of God (cf. Ps. 119:105; John 17:17). the day dawns and the morning star rises. These simultaneous images mark the parousia, i.e., the appearing of Jesus Christ (cf. Luke 1:78; Rev. 2:28; 22:16). in your hearts. The second coming will have not only an externally transforming impact on the universe (2 Pet. 3:7–13), but also an internally transforming impact on those believers who are alive when Jesus returns, forever removing any of their remaining doubts. The perfect, but limited, revelation of the Scriptures will be replaced with the perfect and complete revelation of Jesus Christ at the second coming (cf. John 14:7–11;
21:25). Then the Scriptures will have been fulfilled; and believers, made like Christ (1 John 3:1–2), will have perfect knowledge and all prophecy will be abolished (see note on 1 Cor. 13:8–10).
2 PETER—NOTE ON 1:20 knowing this first. A call to recognize his truth as priority, namely that Scripture is not of human origin. prophecy of Scripture. I.e., all of Scripture. This refers primarily to all of the OT, and then by implication to all of the NT (see notes on 3:15–16). someone's own interpretation. The Greek word for "interpretation" has the idea of a "loosing," as if to say no Scripture is the result of any human being privately "untying" and "loosing" the truth. Peter's point is not so much about how to interpret Scripture, but rather how Scripture originated, and what its source was. The false prophets untied and loosed their own ideas. But no part of God's revelation was unveiled or revealed from a human source or out of the prophet's unaided understanding (see 1:21).
2 PETER—NOTE ON 1:21 will of man. As Scripture is not of human origin, neither is it the result of human will. The emphasis in the phrase is that no part of Scripture was ever at any time produced because men wanted it so. The Bible is not the product of human effort. The prophets, in fact, sometimes wrote what they could not fully understand (1 Pet. 1:10–11), but were nonetheless faithful to write what God revealed to them. carried along by the Holy Spirit. Grammatically, this means that they were continually carried or borne along by the Spirit of God (cf. Luke 1:70; Acts 27:15, 17). The Holy Spirit thus is the divine author and originator, the producer of the Scriptures. In the OT alone, the human writers refer to their writings as the words of God over 3,800 times (e.g., Jer. 1:4; cf. 3:2; Rom. 3:2; 1 Cor. 2:10). Though the human writers of Scripture were active rather than passive in the process of writing Scripture, God the Holy Spirit superintended them so that, using their own individual personalities, thought processes, and vocabulary, they composed and recorded without error the exact words God wanted written. The original copies of Scripture are therefore inspired, i.e., God-breathed (cf. 2 Tim. 3:16) and inerrant, i.e., without error (John 10:34–35; 17:17; Titus 1:2). Peter defined the process of inspiration that created an inerrant original text (cf. Prov. 30:5; 1 Cor. 14:36; 1 Thess. 2:13).
2 PETER—NOTE ON 2:1 false prophets. Peter described false teachers in detail in this chapter so that Christians would always recognize their characteristics and methods. The greatest sin of Christ-rejecters and the most damning work of Satan is misrepresentation of the truth and its consequent deception. Nothing is
more wicked than for someone to claim to speak for God to the salvation of souls when in reality he speaks for Satan to the damnation of souls (cf. Deut. 13:1–18; 18:20; Jer. 23; Ezek. 13; Matt. 7:15; 23:1–36; 24:4–5; Rom. 16:17; 2 Cor. 11:13–14; Gal. 3:1–2; 2 Tim. 4:3–4). among the people. "The people" is used in the NT of Israel (cf. Acts 26:17, 23). Peter's point, though, is that Satan has always endeavored to infiltrate groups of believers with the deceptions of false teachers (cf. John 8:44). Since Eve, he has been in the deceit business (see notes on 2 Cor. 11:3–4). secretly bring in destructive heresies. The false teachers parade themselves as Christian pastors, teachers, and evangelists (cf. Jude 4). "Heresies" means self-designed religious lies that lead to division and faction (cf. 1 Cor. 11:19; Gal. 5:20). The Greek word for "destructive" basically means damnation. This word is used six times in this letter and always speaks of final damnation (2 Pet. 2:1–3; 3:7, 16). This is why it is so tragic when a church makes a virtue out of the toleration of unscriptural teachings and ideas in the name of love and unity (see 2 Thess. 3:14; 1 Tim. 4:1–5; Titus 3:9–11). denying the Master. This phrase exposes the depth of the crime and guilt of the false teachers. This unusual Greek word for "Master" or "Lord" appears 10 times in the NT and means one who has supreme authority, whether human authority or divine authority. Peter here warns that false prophets deny the sovereign lordship of Jesus Christ. Though their heresies may include the denial of the virgin birth, deity, bodily resurrection, and second coming of Christ, the false teachers' basic error is that they will not submit their lives to the rule of Christ. All false religions have an erroneous Christology. who bought them. The terms that Peter used here are more analogical than theological, speaking of a human master over a household. The master bought slaves, and the slaves owed the master allegiance as their sovereign. (For an OT parallel, see Deut. 32:5–6, where God is said to have bought Israel, though they rejected him.) Doctrinally, this analogy can be viewed as responsibility for submission to God, which the false teachers had refused. Beyond this, they are probably claiming that they were Christians, so that the Lord had bought them actually and personally. With some sarcasm, Peter mocks such a claim by writing of their coming damnation. Thus, the passage is describing the sinister character of the false teachers who claim Christ, but deny his lordship over their lives. swift destruction. This refers to either physical death or judgment at the return of Christ (Prov. 29:1; 2 Thess. 1:7–10).
2 PETER—NOTE ON 2:2 many will follow their sensuality. Many people will profess to be Christians but deny Christ's lordship over their lives, refusing to live as obedient servants to Christ and his word, following instead the lusts of
the flesh, the world, and the devil. Such nominal Christians tragically will be included in the Lord's condemnation of hypocrites at the judgment (Matt. 7:21– 23; cf. Jude 4, 7). Denying the lordship of Christ while claiming to be a believer destructively infects other people and discredits the gospel. the way of truth will be blasphemed. The world mocks and scoffs at the gospel of Jesus Christ because of nominal Christians who do not follow the Lord they claim, and have been unmasked as hypocritical people.
2 PETER—NOTE ON 2:3 in their greed. That is, uncontrolled greed. Peter observed that the underlying motive of the false teachers was not love of the truth, but love of money (see v. 14). They exploited people through their lies. Their condemnation . . . is not idle. The principle that God is going to damn false teachers was set in place in eternity past, repeated throughout the OT, and is "not idle" in the sense that it has not worn out or become ineffective. It is still potent and will come to pass (see Jude 4). their destruction is not asleep. Peter is personifying destruction as if destruction were an executioner who is fully awake and alert, ready to act. Because God is by nature a God of truth, he will judge all liars and deceivers (cf. Prov. 6:19; 19:5, 9; Isa. 9:15; 28:15, 22; Jer. 9:3, 5; 14:14; 23:25–26; Rev. 21:8, 27).
2 PETER—NOTE ON 2:4 if. This is better translated "since" because there is no doubt about the history of judgment that Peter is about to recount. Verses 4–10 are one long sentence with the conclusion to the "since" clause beginning in v. 9. Lest anyone think that God is too loving and merciful to judge the wicked false teachers and their deceived people, Peter gives three powerful illustrations of past divine judgment on the wicked. These illustrations set the precedents for the future and final judgment on liars and deceivers. Though God has no pleasure in the death of the wicked (Ezek. 33:11), he must judge wickedness because his holiness requires it (2 Thess. 1:7–9). angels when they sinned. These angels, according to Jude 6, "did not stay within their own position of authority," i.e., they entered men who promiscuously cohabited with women. Apparently this is a reference to the fallen angels of Gen. 6 (sons of God): 1) before the flood (2 Pet. 2:5; Gen. 6:1–3) who left their normal state and lusted after women, and 2) before the destruction of Sodom and Gomorrah (2 Pet. 2:6; Gen. 19). See notes on Gen. 6:1–2 and Jude 6. cast them into hell. Peter borrows a word from Greek mythology for hell, tartarus. The Greeks taught that tartarus was a place lower than Hades reserved for the most wicked of human beings, gods, and demons. The Jews eventually came to use this term to describe the place where fallen angels were sent. It defined for them the lowest hell, the deepest pit, the
most terrible place of torture and eternal suffering. Jesus, in spirit, entered that place when his body was in the grave, and proclaimed triumph over the demons during the time between his death and resurrection (see notes on Col. 2:14; 1 Pet. 3:18–19). gloomy darkness. The demons feared going there and begged Jesus during his life on earth not to send them there (cf. Matt. 8:29; Luke 8:31). Not all demons are bound. Many roam the heavens and earth (cf. Rev. 12:7–9). Some are temporarily bound (see notes on Rev. 9:1–12). These were, because of their sin in Gen. 6, permanently bound in darkness. kept until the judgment. These permanently incarcerated demons are like prisoners who are awaiting final sentencing. Tartarus is only temporary in the sense that in the day of judgment, the wicked angels confined there will be ultimately cast into the lake of fire (Rev. 20:10).
2 PETER—NOTE ON 2:5 did not spare the ancient world. The second illustration serving as precedent for God's future judgment on false teachers is the judgment on the ancient world through the worldwide flood (cf. Gen. 6–8). The human race was reduced to eight people by that judgment (cf. 1 Pet. 3:20). a herald of righteousness. See Gen. 6:9; 7:1. His life spoke of righteousness as he called people to repent and avoid the flood judgment.
2 PETER—NOTE ON 2:6 Sodom and Gomorrah. The third precedent for a future divine judgment on the wicked is the total destruction of Sodom and Gomorrah and the other lesser surrounding cities (cf. Gen. 13; 18:16–33; 19:1–38; Deut. 29:23). This judgment destroyed every person in the area by incineration. See notes on Jude 7. making them an example. That is, a model, or a pattern. God sent an unmistakable message to all future generations that wickedness results in judgment.
2 PETER—NOTE ON 2:7–8 rescued righteous Lot. He was righteous, as all the saved are, by faith in the true God. Righteousness was imputed to him, by grace through faith, as it was to Abraham (Gen. 15:6; Rom. 4:3, 11, 22–23). There was spiritual weakness in Lot (Gen. 19:6), e.g., immorality (Gen. 19:8) and drunkenness (Gen. 19:33–35). His heart was in Sodom (Gen. 19:16), yet he did hate the sins of his culture and strongly sought ways to protect God's angels from harm. He obeyed the Lord in not looking back at Sodom (Gen. 19). In both of the illustrations where God rendered a wholesale judgment on all living people (once on the whole earth, and once in the whole region of the plain south of the Dead Sea), Peter pointed out that God's people were rescued (2 Pet. 2:5; cf. v. 9). The Greek word for "distressed" implies that Lot was troubled deeply
and tortured (the meaning of "tormenting") with the immoral, outrageous behavior of the people living in and around Sodom and Gomorrah. Tragically, it is ordinary for believers today no longer to be shocked by the rampant sin in their society.
2 PETER—NOTE ON 2:9 to rescue the godly from trials. The Greek word for "trials" can mean "an attack with intent to destroy" (cf. Mark 8:11; Luke 4:12; 22:28; Acts 20:29; Rev. 3:10) and refers to severe divine judgment. The pattern of the plan of God is to rescue the godly before his judgment falls on the wicked. to keep the unrighteous. The wicked are kept like prisoners awaiting the sentencing that will send them to their eternal prison (cf. 2 Pet. 2:4). The final judgment on the wicked is called the great white throne judgment (Rev. 20:11– 15) where all the ungodly of all the ages will be raised, judged finally, and cast into the lake of fire.
2 PETER—NOTE ON 2:10 indulge in the lust. Cf. Jude 6. Like the wicked of Noah's and Lot's time, the false teachers of Peter's era were slaves to the corrupt desires of the flesh. despise authority. "Authority" comes from the same Greek word as "lord" (1:2). The false teachers identified with Christ outwardly, but they would not live under his lordship. The two major characteristics of false teachers are emphasized in this verse: 1) lust and 2) arrogance. Bold and willful. "Bold" is to be brazen, audacious, and defiant. "Willful" is to be obstinate, determined in one's own way. blaspheme the glorious ones. Cf. Jude 8. To revile or speak evil is to ridicule and blaspheme. "Glorious ones" were probably wicked angels. Wicked angels have a level of existence in the supernatural world that has a dignity and a transcendent quality about it that is beyond humanity (Eph. 6:12). A certain honor belongs to those who transcend time. Consequently, there must be no flippancy regarding Satan and his angels. It may even be that these teachers tried to excuse their wicked lusts by pointing to the angels in Gen. 6 "who did not stay within their own position of authority" (Jude 6). The blasphemy of even bad angels by the false teachers demonstrated their arrogance and antipathy toward any authority, be it good or bad.
2 PETER—NOTE ON 2:11 angels, though greater in might and power. A reference to the holy angels, who are greater in power than human beings. do not pronounce a blasphemous judgment. Unlike false teachers who are defiant toward higher powers, the holy angels so revere their Lord that they will not speak insults against any authority. Even the archangel Michael, recognizing the great presence and power of Satan, refused to speak evil of him (see notes on
Jude 8–9), but called on the Lord to do so (see note on Zech. 3:2). No believer should be so boldly foolish as to mock or command the power of supernatural demons, especially Satan.
2 PETER—NOTE ON 2:12 like irrational animals. Cf. Jude 10. The false teachers have no sensitivity to the power and presence of demons or holy angels, but like wild animals, insubordinate, insolent, and arrogant, they charge into the supernatural realm, cursing away at persons and matters they don't understand. destroyed. Since they live like beasts who are "born to be caught and destroyed," the false teachers will be killed like beasts. False teachers cannot get beyond their own instincts and thus will be destroyed by the folly of those passions.
2 PETER—NOTE ON 2:13 the wage for their wrongdoing. Immorality and arrogant boldness will not pay in the end. It will rob and destroy. revel in the daytime. Sinning during the day without the cover of darkness was a sign of low-level wickedness in Roman society (cf. 1 Thess. 5:7). But these false teachers are so consumed with lust and rebellion that they are pleased not to wait for the night. Their unbridled passions consume them. blots and blemishes. Cf. Jude 10. That is, dirt spots and scabs. They are opposite to the character of Christ (1 Pet. 1:19). The church should be like her Lord (Eph. 5:27). reveling . . . while they feast with you. The false teachers, feigning to be teachers of truth while sitting with Christians at church love-feasts, were behaving arrogantly and immorally even on such occasions intended for Christian fellowship. Though attempting to cover their corruption with religious talk, they were filthy defects on these church gatherings (cf. 2 John 9–11; Jude 12).
2 PETER—NOTE ON 2:14 eyes full of adultery. The false teachers had so totally lost moral control that they could not look at any woman without seeing her as a potential adulteress (cf. Matt. 5:28). They were uncontrollably driven by lust, never resting from their sins. entice unsteady souls. The metaphor is from fishing and appears also in 2 Pet. 2:18. To entice is to catch with bait. False teachers do not capture those strong in the word, but prey on the weak, the unstable, and the young in the faith (see 3:16; cf. Eph. 4:14; 1 John 2:13). hearts trained in greed. The word "trained" was often used for training in athletics. The false teachers have trained, prepared, and equipped their minds to concentrate on nothing but the forbidden things for which their passions lust. They are well schooled in the craft of self-fulfillment. Accursed children! This is a Hebraism for the curse of sin being the dominant thing in their lives, thus
saying that they are damned to hell for their blatant wickedness. Cf. Gal. 3:10, 13; Eph. 2:1–3; 1 Pet. 1:14.
2 PETER—NOTE ON 2:15 Forsaking the right way. The "right way" is an OT metaphor for obedience to God (cf. Acts 13:10). Balaam. Cf. Jude 11. Balaam served as an illustration and example of such false prophets. He was an OT compromising prophet for sale to whomever paid him, who preferred wealth and popularity over faithfulness and obedience to God (Num. 22–24). Through a talking donkey, God kept him from cursing Israel (2 Pet. 2:16; cf. Num. 22:21– 35).
2 PETER—NOTE ON 2:17 waterless springs. In this verse, Peter uses two poetic figures ("springs" and "mists") that represent a precious commodity in the Middle East. A spring or well without water would be a major disappointment in a hot and dry land. Likewise, false teachers have a pretense of spiritual water to quench the thirsty soul, but they actually have nothing to give. mists driven by a storm. The coming of clouds or "mists" would seem to promise rain, but sometimes the storm would blow the clouds on by, leaving the land dry and hot. The false teachers might seem to promise spiritual refreshment, but were all show with no substance (cf. Jude 12). utter darkness. That is, hell (cf. Matt. 8:12; Jude 13).
2 PETER—NOTE ON 2:18 loud boasts of folly. Cf. Jude 16. That is, ostentatious verbosity. The false teachers deceive the weak with high-sounding words that masquerade as scholarship or profound spiritual insight, and even as direct revelation from God. They may contradict the plain historic teachings of Scripture, which in some cases they are not able to explain properly because of their lack of adequate training and divine wisdom (cf. 1 Cor. 2:14). In reality, they say nothing genuinely scholarly, or spiritual, or divine. entice by sensual passions. Nevertheless, in spite of all the empty talk, false teachers entice others to their philosophies by appealing to people on the baser level. Seduction, rather than the winsomeness of truth, is their ploy. They offer people a kind of religion that they can embrace and yet still hold on to their fleshly desires and sensuality. Peter may also be implying that false teachers particularly aim to seduce women through sensual methods. barely escaping . . . error. The preferred translation is "trying to escape." This is a description not of saved people, but of people who are vulnerable because they have high levels of guilt and anxieties—people with broken marriages, people who are lonely and tired of the consequences of sin and are looking for a new start, even for religion or help from God. The false
teachers exploit these kinds of people.
2 PETER—NOTE ON 2:19 promise them freedom. False teachers promise those "trying to escape" the struggles of life, the very freedom they seek. slaves of corruption. The false teachers can't deliver the freedom they promise, because they themselves are enslaved to the very corruption that people are trying to escape. overcomes . . . enslaved. Whoever puts himself, in the name of freedom, into the hands of a false teacher, who is a prisoner himself, also becomes a prisoner. Bondage to corruption awaits all followers of false teachers.
2 PETER—NOTE ON 2:20 escaped the defilements of the world. "Defilements" has the idea of putrid or poisonous vapors. Morally, the world gives off a deadly influence. Peter notes that at some point in time, these false teachers and their followers wanted to escape the moral contamination of the world system and sought religion, even Jesus Christ (on their terms, not his; see notes on v. 1). But these false teachers had never genuinely been converted to Christ. They heard the true gospel and moved toward it, but then rejected the Christ of that gospel. That is apostasy, like the people of Heb. 10:26–27. Their last end is far worse than the first (for examples of apostasy, see Luke 11:24–26; 12:47–48; 1 Cor. 10:1–12; Heb. 3:12–18; 6:6; 10:26, 38ff.; 1 John 2:19; Jude 4–6).
2 PETER—NOTE ON 2:21 to turn back from the holy commandment. This verse describes the perversion and defection of the false teachers. They professed the Christian experience (the way of righteousness; cf. Matt. 21:32), and even had access to the true teachings of Scripture. But by their lives they demonstrated that they ultimately had chosen to reject Christ (cf. Heb. 10:26–31). Such false teachers as Peter was describing were not made outside Christianity. They are always bred in the church, half in and half out; but eventually they reject the truth and try to seduce others in their attempt to fulfill their self-gratification.
2 PETER—NOTE ON 2:22 dog . . . sow. Two graphic analogies of an apostate. The first is from Prov. 26:11; the second is Peter's own.
2 PETER—NOTE ON 3:1 beloved. This attitude toward the readers of his letter reflects Peter's pastoral concern (cf. 1 Pet. 5:1–4). the second letter. That is, second to 1 Peter (see Introduction). your sincere mind. A good commendation that demonstrates that Peter believed his readers were genuine Christians. "Sincere" means uncontaminated, unmixed by the seductive influences of the world, the flesh, and the devil. How different the true believers were from the
corrupt apostate false teachers (2 Pet. 2:10–22). Peter sought to impress on his readers the truth they already knew so that their sanctified reason and spiritual discernment would be able to detect and refute the purveyors of false doctrine.
2 PETER—NOTE ON 3:2 holy prophets. The OT prophets are in view, who were holy in contrast to the unholy false teachers. God's word was written by those prophets in the Scriptures (see notes on 1:19–21). In particular those prophets warned about coming judgment (e.g., Ps. 50:1–4; Isa. 13:10–13; 24:19–23; Mic. 1:4; Mal. 4:1–2), and even about the coming of the Lord (Zech. 14:1–9). the commandment of the Lord. Peter is referring to the warnings that he and the other apostles had written regarding judgment (Jude 17). your apostles. The apostles (see notes on Rom. 1:1; Eph. 4:11) of Christ filled the 260 chapters of the NT with about 300 references to the second coming. NT revelation about the Christ coming to gather his own, warnings about eschatological judgments, information about the establishment of his kingdom, and teaching concerning God's bringing in eternal righteousness, are the irrefutable proof for the second coming of Christ and the judgment of the wicked.
2 PETER—NOTE ON 3:3 knowing this first. "First" here means the preeminent matter, not the first in a list. Peter's priority in this section of his letter is to warn Christians about how the false teachers would try to deny this judgment and steal the hope of believers. in the last days. This phrase refers to that entire period of time from the arrival of the Messiah to his return (cf. Acts 2:17; Gal. 4:4; 2 Tim. 3:1; Heb. 1:2; James 5:3; 1 Pet. 1:20; 1 John 2:18–19; Jude 18). The entire age will be marked by saboteurs of the Christian truth and especially the hope of Christ's return. scoffers will come. False teachers argue against the second coming of Christ or any teaching of Scripture through ridicule (cf. Isa. 5:19; Jude 18). following their own sinful desires. Peter again speaks of the lifestyle of the false teachers, which was characterized by sexual lusts (cf. 2 Pet. 2:2, 10, 13–14, 18), pounding home his warning. False teachers who know not the truth and know not God have nothing to restrain their lusts. They particularly mock the second coming of Jesus Christ because they want to pursue impure sexual pleasure without consequence, or without having to face divine retribution. They want an eschatology that fits their conduct (cf. 1 John 2:28–29; 3:2–3).
2 PETER—NOTE ON 3:4 Where is the promise of his coming? The early church believed that Jesus was coming back imminently (cf. 1 Cor. 15:51; 1 Thess. 1:10; 2:19; 4:15–18; 5:1–2). These scoffers employed an emotional argument against imminency rather than a biblical argument. Their argument played on
ridicule and disappointment. the fathers. The OT patriarchs, Abraham, Isaac, and Jacob (cf. Rom. 9:5; Heb. 1:1). all things are contining as they were. This argument against the second coming of Christ is based on the theory of uniformitarianism, which says that all natural phenomena have operated uniformly since the beginning of the earth. The false teachers were also implying that God is absent from earth affairs. In effect, they were teaching that, "There will not be a great cataclysmic judgmental event at the end of history, because that is not how the universe works. There never has been such a judgment, so why should we expect one in the future? Instead, everything in the universe is stable, closed, fixed, and governed by never-varying patterns and principles of evolution. Nothing catastrophic has ever happened in the past, so nothing catastrophic ever will happen in the future. There will be no divine invasion, no supernatural judgment on mankind."
2 PETER—NOTE ON 3:5 they deliberately overlook. The false teachers, in their quest to avoid the doctrine of judgment, deliberately ignore the two major previous divine cataclysmic events—creation and the flood. the heavens existed long ago . . . by the word of God. Creation was God's stepping into the emptiness and bringing the universe into existence, not by uniformitarianism, but by an instantaneous, explosive, six-day creation. Everything has not gone along in some consistent, unvarying evolutionary process. In six, 24-hour days the whole universe was created mature and complete (see notes on Gen. 1–2). earth was formed out of water and through water. The earth was formed between two realms of watery mass. During the early part of the creation week, God collected the upper waters into a canopy around the whole earth, and the lower waters into underground reservoirs, rivers, lakes, and seas. See notes on Gen. 1:2–10.
2 PETER—NOTE ON 3:6 by means of. That is, by water. God, by creating water above and below, built into his creation the tool of its destruction. the world that then existed. A reference to the pre-flood world order. This world included the physical arrangement with the canopy above, the waters in the underground reservoirs, rivers, lakes, and seas below, and the heavens in the middle. The preflood world, sheltered from the sun's destructive ultraviolet rays, and with a gentle climate without rain, storms, and winds, was characterized by long life of humans (Gen. 5) and the ability of the earth (like a greenhouse) to produce extensively. deluged with water and perished. The second great divine cataclysm that defeats the idea of uniformitarianism, was the universal flood that drowned the whole earth and altered that originally created world order.
According to Gen. 7:11ff., the flood occurred from two directions: first, the bursting open of the sources of water below as the earth cracked open and gas, dust, water, and air burst up; then came the breakup of the canopy when hit by all that upward flow, which sent the water from above crashing down on the earth. The deluge was so cataclysmic that the inhabitants of the earth were all destroyed, except eight people and a representation of every kind of animal (see notes on Gen. 7:11–24). Clearly, by those two great events, it is certain that the world is not in a uniformitarian process.
2 PETER—NOTE ON 3:7 by the same word. The present world system is reserved for future judgment, which will come by the word of God just as creation and the flood came. God will speak it into existence as well, after the present order is again destroyed. now. Humanity, since the flood, lives in the second world order. One of the obvious differences between the two world orders is that people live 70 years in the present world, not 900 years, which was a common age of preflood human beings. And Peter was making the point that there is a third form of the heavens and earth yet to come following another cataclysm. stored up for fire. God put the rainbow in the sky to signify that he would never destroy the world again by water (Gen. 9:13). In the future, God will destroy the heavens and the earth by fire (cf. Isa. 66:15; Dan. 7:9–10; Mic. 1:4; Mal. 4:1; Matt. 3:11– 12; 2 Thess. 1:7–8). In the present universe, the heavens are full of stars, comets, and asteroids. The core of the earth is also filled with a flaming, boiling, liquid lake of fire, the temperature of which is some 12,400 degrees Fahrenheit. The human race is separated from the fiery core of the earth by only a thin 10-mile crust. Far more than that, the whole of creation is a potential firebomb due to its atomic structure. As man from atoms creates destructive bombs that burn a path of death, so God can disintegrate the whole universe in an explosion of atomic energy (see notes on 2 Pet. 3:10–12). kept until the day of judgment . . . of the ungodly. The earth waits for the day of judgment and destruction of ungodly men. The godly will not be present on earth when God speaks into existence the judgment by fire (cf. 1 Thess. 1:10; 5:9).
2 PETER—NOTE ON 3:8 one day is as a thousand years. God understands time much differently from man. From man's viewpoint, Christ's coming seems like a long time away (cf. Ps. 90:4). From God's viewpoint, it will not be long. Beyond that general reference, this may be a specific indication of the fact that there are actually 1,000 years between the first phase of the day of the Lord at the end of the tribulation (Rev. 6:17), and the last phase 1,000 years later at the end of the millennial kingdom when the Lord creates the new heaven and new earth (see
notes on 2 Pet. 3:10, 13; Rev. 20:1–21:1).
2 PETER—NOTE ON 3:9 not slow. That is, not loitering or late (cf. Gal. 4:4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). patient toward you. "You" is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before he breaks forth in judgment (cf. 2 Pet. 3:15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against his name, along with rebellion, murders, and the ongoing breaking of his law, waiting patiently while he is calling and redeeming his own. It is not impotence or slackness that delays final judgment; it is patience. not wishing that any should perish. The "any" must refer to those whom the Lord has chosen and will call to complete the redeemed, i.e., the "you." Since the whole passage is about God's destroying the wicked, his patience is not so he can save all of them, but so that he can receive all his own. He can't be waiting for everyone to be saved, since the emphasis is that he will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Isa. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3–4; Rev. 22:17). all should reach repentance. "All" (cf. "you," "any") must refer to all who are God's people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ's coming and the attendant judgments is not because he is slow to keep his promise, or because he wants to judge more of the wicked, or because he is impotent in the face of wickedness. He delays his coming because he is patient and desires the time for his people to repent.
2 PETER—NOTE ON 3:10 the day of the Lord. See Introduction to Joel: Historical and Theological Themes; see note on 1 Thess. 5:2. The "day of the Lord" is a technical term pointing to the special interventions of God in human history for judgment. It ultimately refers to the future time of judgment whereby God judges the wicked on earth and ends this world system in its present form. The OT prophets saw the final day of the Lord as unequaled darkness and damnation, a day when the Lord would act in a climactic way to vindicate his name, destroy his enemies, reveal his glory, establish his kingdom, and destroy the world (cf. Isa. 2:10–21; 13:6–22; Joel 1–2; Amos 5; Obad. 15; Zech. 14; Mal. 4; 2 Thess. 1:7; 2:2). It occurs at the time of the tribulation on earth (Rev. 6:17), and again
1,000 years later at the end of the millennial kingdom before the creation of the new heavens and new earth (2 Pet. 3:13; Rev. 20:1–21:1). like a thief. The day of the Lord will have a surprise arrival, sudden, unexpected, and disastrous to the unprepared (see notes on 1 Thess. 5:2). the heavens will pass away with a roar. The "heavens" refer to the physical universe. The "roar" connotes a whistling or a crackling sound as of objects being consumed by flames. God will incinerate the universe, probably in an atomic reaction that disintegrates all matter as we know it (2 Pet. 3:7, 11–13). the heavenly bodies will be burned up. The "heavenly bodies" are the atomic components into which matter is ultimately divisible, which make up the composition of all the created matter. Peter means that the atoms, neutrons, protons, and electrons are all going to disintegrate (v. 11). the earth and the works. The whole of the physical, natural earth in its present form, with its entire universe, will be consumed. Cf. Isa. 24:19–20; 34:4.
2 PETER—NOTE ON 3:11 what sort of people ought you to be. This is an exclamation rather than a question. It means, "How astoundingly excellent you ought to be!" This is a straightforward challenge for Christians to conform their lives to God's standards in light of the reality of coming judgment and eternity (cf. 1 Cor. 4:15; 2 Cor. 5:9). holiness and godliness. "Holiness" refers to the way a Christian should live life—separate from sin. "Godliness" refers to the spirit of reverence that should permeate a Christian's attitude—that which rules the heart.
2 PETER—NOTE ON 3:12 waiting for and hastening. One of the motives for holy conduct and godliness is expectation. "Hastening" means "eagerly desiring" that something will happen. Christians are not to fear the future day of God, but eagerly hope for it (cf. 1 Cor. 1:7; 16:22; 1 John 2:28; 3:3). the day of God. The "day of God" is not the same as the "day of the Lord." The "day of God" refers to the eternal state, in preparation of which the heavens and the earth are burned up and the new creation is made. It is likely so named because of what Paul had in mind in 1 Cor. 15:28, the eternal glory of the new creation, with God being all in all. When the day of God comes, man's "day" will be over. The corrupting of the universe by man and Satan will have been terminated and judged, finally and forever. the heavens will be set on fire. See notes on 2 Pet. 3:7, 10, 11. The new world in which righteousness dwells (v. 13) requires the Lord to first destroy the old, sin-cursed universe (cf. Rom. 8:19–22).
2 PETER—NOTE ON 3:13 new heavens and a new earth. The "promise" of a new universe is rooted in the OT (e.g., Ps. 102:25; Isa. 65:17; 66:22). The word
"new" means new in quality, i.e., different from before, not just new in chronology. righteousness dwells. The universe is new in quality because righteousness has settled in and taken up permanent and exclusive residence (cf. Isa. 60:19–22; Rev. 21:1–7).
2 PETER—NOTE ON 3:14 at peace. When Christ returns, each Christian should be found enjoying the peace of Christ, which knows no worry or fear about the day of the Lord or the judgment of Christ (cf. Phil. 4:6–7). To have this peace means that the Christian has a strong sense of assurance of his salvation and a life of obedience to Christ (cf. 1 John 4:17). without spot or blemish. Christians should have a spotless character and a blameless reputation. These characteristics are in graphic contrast to the false teachers (cf. 2 Pet. 2:13), but like Christ (1 Pet. 1:19).
2 PETER—NOTE ON 3:15a the patience of our Lord as salvation. In addition to what Peter has already explained in v. 9 about the Lord's patience being the reason he delays judgment, here he adds that during the time of God's patience, Christians should engage in seeking the salvation of souls.
2 PETER—NOTE ON 3:15b–16 hard to understand. Since Paul had (by the time Peter wrote) written all his letters and died, the readers of 2 Peter would have already received letters about future events from Paul. Some of Paul's explanations were difficult (not impossible) to interpret. Nevertheless, Peter uses Paul as a support for his teaching.
2 PETER—NOTE ON 3:16 ignorant and unstable twist. In Peter's day (as today), there was a proliferation of foolish and hurtful perverting of apostolic teaching about the future (cf. vv. 3–4; 2 Thess. 2:1–5; 3:6–12). the other Scriptures. This is one of the most clear-cut statements in the Bible to affirm that the writings of Paul are Scripture. Peter's testimony is that Paul wrote Scripture, but the false teachers distorted it. The NT apostles were aware that they spoke and wrote the word of God (1 Thess. 2:13) as surely as did the OT prophets. Peter realized that the NT writers brought the divine truth that completed the Bible (1 Pet. 1:10– 12). to their own destruction. The fact that distorting Paul's writings leads to eternal damnation proves that Paul's writings were inspired of God.
2 PETER—NOTE ON 3:17 knowing this beforehand. Since Christians now know that there will be false teachers who will appear, twisting and distorting the Scriptures, they should be all the more on their guard. take care . . . not carried
away . . . and lose your own stability. Any time a believer seriously listens to a false teacher, he runs the risk of being led astray (cf. 2 Tim. 2:14–18; Titus 1:10– 16).
2 PETER—NOTE ON 3:18 grow in the grace and knowledge. Peter ends this letter with a summary statement of the same instruction with which he began it (1:2– 11). Pursuing Christian maturity and a deepening knowledge of the Lord Jesus Christ will lead to doctrinal stability and prevent a Christian from being led astray. To him be the glory. Such a call for glory to Christ demonstrates again that Peter considered Jesus Christ to be deity, equal in honor with God the Father (cf. 1:1; John 5:23).
1 John
1 John 1 • 1 John 2 • 1 John 3 • 1 John 4 • 1 John 5 Introduction to 1 John
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to 1 John
Title
The epistle's title has always been "1 John." It is the first and largest in a series of three epistles that bear the apostle John's name. Since the letter identifies no specific church, location, or individual to whom it was sent, its classification is as a "general epistle." Although 1 John does not exhibit some of the general characteristics of an epistle common to that time (e.g., no introduction, greeting, or concluding salutation), its intimate tone and content indicate that the term "epistle" still applies to it.
Author and Date
The epistle does not identify the author, but the strong, consistent and earliest testimony of the church ascribes it to John the disciple and apostle (cf. Luke 6:13–14). This anonymity strongly affirms the early church's identification of the epistle with John the apostle, for only someone of John's well known and preeminent status as an apostle would be able to write with such unmistakable authority, expecting complete obedience from his readers, without clearly identifying himself (e.g., 1 John 4:6). He was well known to the readers so he didn't need to mention his name.
John and James, his older brother (Acts 12:2), were known as "the sons of Zebedee" (Matt. 10:2–4), whom Jesus gave the name "Sons of Thunder" (Mark 3:17). John was one of the three most intimate associates of Jesus (along with Peter and James—cf. Matt. 17:1; 26:37), being an eyewitness to and participant in Jesus' earthly ministry (1 John 1:1–4). In addition to the three epistles, John also authored the fourth Gospel, in which he identified himself as the disciple "whom Jesus loved" and as the one who reclined on Jesus' breast at the Last Supper (John 13:23; 19:26; 20:2; 21:7, 20). He also wrote the book of Revelation (Rev. 1:1).
Precise dating is difficult because no clear historical indications of date exist in 1 John. Most likely John composed this work in the latter part of the first century. Church tradition consistently identifies John in his advanced age as living and actively writing during this time at Ephesus in Asia Minor. The tone of the
epistle supports this evidence since the writer gives the strong impression that he is much older than his readers (e.g., "children"—2:1, 18, 28). The epistle and John's Gospel reflect similar vocabulary and manner of expression (see Historical and Theological Themes). Such similarity causes many to date the writing of John's epistles as occurring soon after he composed his Gospel. Since many date the Gospel during the latter part of the first century, they also prefer a similar date for the epistles. Furthermore, the heresy John combats most likely reflects the beginnings of Gnosticism (see Background and Setting), which was in its early stages during the latter third of the first century when John was actively writing. Since no mention is made of the persecution under Domitian, which began about A.D. 95, it may have been written before that began. In light of such factors, a reasonable date for 1 John is c. A.D. 90–95. It was likely written from Ephesus to the churches of Asia Minor over which John exercised apostolic leadership.
Background and Setting
Although he was greatly advanced in age when he penned this epistle, John was still actively ministering to churches. He was the sole remaining apostolic survivor who had intimate, eyewitness association with Jesus throughout his earthly ministry, death, resurrection, and ascension. The church Fathers (e.g., Justin Martyr, Irenaeus, Clement of Alexandria, Eusebius) indicate that after that time, John lived at Ephesus in Asia Minor, carrying out an extensive evangelistic program, overseeing many of the churches that had arisen, and conducting an extensive writing ministry (e.g., epistles, the Gospel of John, and Revelation). One church Father (Papias) who had direct contact with John described him as a "living and abiding voice." As the last remaining apostle, John's testimony was highly authoritative among the churches. Many eagerly sought to hear the one who had first-hand experience with the Lord Jesus.
Ephesus (cf. Acts 19:10) lay within the intellectual center of Asia Minor. As predicted years before by the apostle Paul (Acts 20:28–31), false teachers arising from within the church's own ranks, saturated with the prevailing climate of philosophical trends, began infecting the church with false doctrine, perverting fundamental apostolic teaching. These false teachers advocated new ideas that eventually became known as "Gnosticism" (from the Greek word "knowledge"). After the Pauline battle for freedom from the law, Gnosticism was the most dangerous heresy that threatened the early church during the first three centuries.
Most likely, John was combating the beginnings of this virulent heresy that threatened to destroy the fundamentals of the faith and the churches (see Interpretive Challenges).
Gnosticism, influenced by such philosophers as Plato, advocated a dualism asserting that matter was inherently evil and spirit was good. As a result of this presupposition, these false teachers, although attributing some form of deity to Christ, denied his true humanity to preserve him from evil. It also claimed elevated knowledge, a higher truth known only to those in on the deep things. Only the initiated had the mystical knowledge of truth that was higher even than the Scripture.
Instead of divine revelation standing as judge over man's ideas, man's ideas judged God's revelation (1 John 2:15–17). The heresy featured two basic forms. First, some asserted that Jesus' physical body was not real but only "seemed" to be physical (known as "Docetism" from a Greek word that means "to appear"). John forcefully affirmed the physical reality of Jesus by reminding his readers that he was an eyewitness to him ("heard," "seen," "touched," "Jesus Christ has come in the flesh"—1:1–4; 4:2–3). According to early tradition (Irenaeus), another form of this heresy that John may have attacked was led by a man named Cerinthus, who contended that the Christ's "spirit" descended on the human Jesus at his baptism but left him just before his crucifixion. John wrote that the Jesus who was baptized at the beginning of his ministry was the same person who was crucified on the cross (5:6).
Such heretical views destroy not only the true humanity of Jesus, but also the atonement, for Jesus must not only have been truly God, but also the truly human (and physically real) man who actually suffered and died upon the cross, in order to be the acceptable substitutionary sacrifice for sin (cf. Heb. 2:14–17). The biblical view of Jesus affirms his complete humanity as well as his full deity.
The Gnostic idea that matter was evil and only spirit was good led to the idea that either the body should be treated harshly, a form of asceticism (e.g., Col. 2:21–23), or sin committed in the body had no connection to or effect on one's spirit. This led some, especially John's opponents, to conclude that sin committed in the physical body did not matter; absolute indulgence in immorality was permissible; one could deny sin even existed (1 John 1:8–10) and disregard God's law (3:4). John emphasized the need for obedience to God's
laws, for he defined the true love of God as obedience to his commandments (5:3).
A lack of love for fellow believers characterizes false teachers, especially as they react against anyone rejecting their new way of thinking (3:10–18). They separated their deceived followers from the fellowship of those who remained faithful to apostolic teaching, leading John to reply that such separation outwardly manifested that those who followed false teachers lacked genuine salvation (2:19). Their departure left the other believers, who remained faithful to apostolic doctrine, shaken. Responding to this crisis, the aged apostle wrote to reassure those remaining faithful and to combat this grave threat to the church. Since the heresy was so acutely dangerous and the time period was so critical for the church in danger of being overwhelmed by false teaching, John gently, lovingly, but with unquestionable apostolic authority, sent this letter to churches in his sphere of influence to stem this spreading plague of false doctrine.
Historical and Theological Themes
In light of the circumstances of the epistle, the overall theme of 1 John is "a recall to the fundamentals of the faith" or "back to the basics of Christianity." The apostle deals with certainties, not opinions or conjecture. He expresses the absolute character of Christianity in very simple terms; terms that are clear and unmistakable, leaving no doubt as to the fundamental nature of those truths. A warm, conversational, and above all, loving tone occurs, like a father having a tender, intimate conversation with his children.
First John also is pastoral, written from the heart of a pastor who has concern for his people. As a shepherd, John communicated to his flock some very basic, but vitally essential principles, reassuring them regarding the basics of the faith. He desired them to have joy regarding the certainty of their faith rather than being upset by the false teaching and current defections of some (1:4).
The book's viewpoint, however, is not only pastoral but also polemical; not only positive but also negative. John refutes the defectors with sound doctrine, exhibiting no tolerance for those who pervert divine truth. He labels those departing from the truth as "false prophets" (4:1), "those who are trying to deceive" (2:26; 3:7), and "antichrists" (2:18). He pointedly identifies the ultimate source of all such defection from sound doctrine as demonic (4:1–7).
The constant repetition of three sub-themes reinforces the overall theme regarding faithfulness to the basics of Christianity: happiness (1:4), holiness (2:1), and security (5:13). By faithfulness to the basics, John's readers will experience these three results continually in their lives. These three factors also reveal the key cycle of true spirituality in 1 John: a proper belief in Jesus produces obedience to his commands; obedience issues in love for God and fellow believers (e.g., 3:23–24). When these three (sound faith, obedience, love) operate in concert together, they result in happiness, holiness, and assurance. They constitute the evidence, the litmus test, of a true Christian.
Interpretive Challenges
Theologians debate the precise nature of the false teachers' beliefs in 1 John, because John does not directly specify their beliefs, but rather combats the heretics mainly through a positive restatement of the fundamentals of the faith. The main feature of the heresy, as noted above, seems to be a denial of the incarnation, i.e., Christ had not come in the flesh. This was most likely an incipient or beginning form of Gnosticism, as was pointed out.
The interpreter is also challenged by the rigidity of John's theology. John presents the basics or fundamentals of the Christian life in absolute, not relative, terms. Unlike Paul, who presented exceptions and dealt so often with believers' failures to meet the divine standard, John does not deal with the "what if I fail" issues. Only in 2:1–2 does he give some relief from the absolutes. The rest of the book presents truths in black and white rather than shades of gray, often through a stark contrast, e.g., light vs. darkness (1:5, 7; 2:8–11); truth vs. lies (2:21–22; 4:1); children of God vs. children of the devil (3:10). Those who claim to be Christians must absolutely display the characteristics of genuine Christians: sound doctrine, obedience, and love. Those who are truly born again have been given a new nature, which gives evidence of itself. Those who do not display characteristics of the new nature don't have it, so were never truly born again. The issues do not center (as much of Paul's writing does) in maintaining temporal or daily fellowship with God but the application of basic tests in one's life to confirm that salvation has truly occurred. Such absolute distinctions were also characteristic of John's Gospel.
In a unique fashion, John challenges the interpreter by his repetition of similar themes over and over to emphasize the basic truths about genuine Christianity. Some have likened John's repetition to a spiral that moves outward, becoming