A quick course on Second Peter

1. Page
1
Start
Hour
1
An
Introduction
to
2
Peter:
Words:
1,512
(NKJV)
/
Chapters:
3
/
Verse:
61
Imperatives:
7
First
Peter
was
written
to
encourage
suffering
believers
just
before
the
time
that
the
Roman
emperor
Nero
began
to
persecute
Christians.
Second
Peter
was
written
two
or
three
years
later
(between
A.D.
66
and
68),
after
persecution
had
intensified,
to
combat
heresies
by
denouncing
the
evil
motives
of
the
false
teachers
and
reaffirming
Christianity’s
truths:
the
authority
of
Scripture,
the
primacy
of
faith,
and
the
certainty
of
Christ’s
return.
The
author
of
2
Peter
is
the
Apostle
Peter.
In
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
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
differences
between
1
Peter
and
2
Peter
lie
in
three
areas:
style,
vocabulary,
and
theme.
These
differences
must
be
resolved
in
the
context
of
the
clear
claim
by
the
author
of
2
Peter
to
be
the
author
of
1
Peter
(2
Peter
3:2).
Questions
about
the
difference
in
Greek
style
between
the
two
letters
can
be
satisfactorily
answered.
Peter
reported
that
he
used
a
secretary
(amanuensis),
Silvanus,
in
writing
1
Peter
(5:12).
When
he
wrote
2
Peter,
the
apostle
either
used
a
different
secretary
or
took
up
a
pen
himself.
The
death
of
Nero
and
the
writing
of
2
Peter:
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;
ca.
A.D.
67–68).
There
is
no
evidence
that
Peter
and
Paul
were
in
Rome
together
except
during
the
time
just
before
both
were
executed.
In
A.D.
64,
fire
destroyed
a
large
part
of
Rome.
Nero
is
thought
to
have
ordered
the
fire
himself
to
make
room
for
a
new
palace.
Deflecting
blame
from
himself,
he
accused
the
Christians.
This
devout
religious
group
made
a
convenient
scapegoat
because
they
were
a
small
minority
and
because
they
were
popularly
thought
to
engage
in
many
wicked
practices,
including
their
refusal
to
worship
the
emperor.
Thus
began
the
pursuit,
capture,
and
imprisonment
of
believers,
leading
to
torture
and
execution.
In
A.D.
67,
Peter
wrote
his
final
words
in
2
Peter,
urging
believers
to
reject
false
teachers
and
to
hold
fast
to
the
truth.
Peter
knew
that
he
was
about
to
die
as
he
wrote
2
Peter1:13–15.
With
death
in
sight,
Peter
reminded
his
readers
of
their
great
heritage
and
urged
them
to
look
forward
to
the
Day
of
the
Lord.
Soon
thereafter,
Peter
fell
victim
to
Nero’s
thirst
for
blood.
Eventually,
during
this
time
of
intense
persecution,
Paul
was
arrested
again
and
returned
to
Rome.
In
this
prison
experience,
he
was
isolated
and
lonely,
awaiting
execution
(2
Timothy
4:9–18).
Paul
was
martyred
in
the
spring
of
A.D.
68,
just
before
Nero’s
death.
As
many
have
noticed,
why
are
the
books
of
2
Peter
and
Jude
so
very
similar?
It
is
obvious
that
one
is
quoting
from
the
other.
In
light
of
this
almost
word-­‐for-­‐word
similarity
between
2
Peter
and
Jude,
the
question
is,
“Who
is
quoting
whom?”
2
Peter
was
written
first,
so
Jude
is
quoting
2
Peter.
As
Peter
writes,
he
is
warning
his
readers
of
false
teachers
who
are
going
to
come;
he
is
writing
in
the
future,
prophetic
sense.
He
is

2. warning
them
that,
in
the
future,
false
teachers
are
going
to
come
and
will
do
those
things
described
in
2
Peter
2:1–3:3.
Jude,
however,
Page
2
wrote
in
the
past
tense,
thus
quoting
2
Peter
as
being
prophetic.
By
the
time
of
his
writing,
Jude
points
out
that
the
prophecies
of
2
Peter
have
been
fulfilled
because
the
false
teachers
have
arrived
and
they
are
doing
the
very
things
that
Peter
predicted
they
would
do.
While
2
Peter
is
written
to
warn
of
the
coming
of
false
teachers,
Jude
wrote
to
tell
them
what
to
do
in
light
of
the
fact
that
they
had
already
arrived.
All
together
thirteen
comparisons
can
be
made
between
2
Peter
and
Jude:
2
P
1:5
/
Jude
3;
2
P
2:13
/
Jude
12;
2
P
2:1
/
Jude
4;
2
P
2:15
/
Jude
11;
2
P
2:4
/
Jude
6;
2
P
2:17
/
Jude
12;
2
P
2:6
/
Jude
7;
2
P
2:18
/
Jude
16;
2
P
2:10
compares
with
Jude
8;
2
P
3:2
/
Jude
17;
2
P
2:11
/
Jude
9;
2
P
3:3
/
Jude
18;
2
P
2:12
/
Jude
10.
Sources
Used
for
2
Peter:
Alexander,
T.
D.,
&
Rosner,
B.
S.
(Eds.).
(2000).New
dictionary
of
biblical
theology.
Downers
Grove,
IL:
InterVarsity
Press.
Arichea,
D.
C.,
&
Hatton,
H.
(1993).
A
handbook
on
the
letter
from
Jude
and
the
second
letter
from
Peter.
UBS
Handbook
Series
(p.
4).
New
York:
United
Bible
Societies.
Barclay,
W.
(Ed.).
(1976).
The
letters
of
James
and
Peter.
Philadelphia:
Westminster
John
Knox
Press.
Barton,
B.
B.
(1995).
1
Peter,
2
Peter,
Jude
(pp.
204–226).
Wheaton,
IL:
Tyndale
House
Pub.
Fruchtenbaum,
A.
G.
(1983).
The
Messianic
Bible
Study
Collection
(Vol.
130–131,
pp.
1–1).
Tustin,
CA:
Ariel
Ministries.
Gangel,
K.
O.
(1985).
2
Peter.
In
J.
F.
Walvoord
&
R.
B.
Zuck
(Eds.),
The
Bible
Knowledge
Commentary:
An
Exposition
of
the
Scriptures
(Vol.
2,
p.
864).
Wheaton,
IL:
Victor
Books.
Knowles,
A.
(2001).
The
Bible
guide
(1st
Augsburg
books
ed.,
pp.
679–683).
Minneapolis,
MN:
Augsburg.
MacArthur,
J.
(2001).
The
MacArthur
quick
reference
guide
to
the
Bible
(Student
ed.,
pp.
309–315).
Nashville,
TN:
W
Pub.
Group.
MacArthur,
J.,
Jr.
(Ed.).
(1997).
The
MacArthur
Study
Bible
(electronic
ed.,
pp.
1959–1960).
Nashville,
TN:
Word
Pub.
Phillips,
John,
Moody
Monthly,
April,
1982.
These
questions
and
answers
are
adapted
from
an
article
by
John
Phillips
that
was
published
in
Moody
Monthly
April,
1982.
Smith,
J.
H.
(1992).
The
new
treasury
of
scripture
knowledge:
The
most
complete
listing
of
cross
references
available
anywhere-­‐
every
verse,
every
theme,
every
important
word.
Nashville
TN:
Thomas
Nelson.
Wiersbe,
W.
W.
(1996).
The
Bible
exposition
commentary
(1
Pe
5:10).
Wheaton,
IL:
Victor
Books.
Willmington,
H.
L.
(1999).
The
Outline
Bible
(2
Pe
1–3:13).
Wheaton,
IL:
Tyndale
House
Publishers.
An
Exposition
on
the
Text
of
2
Peter
in
the
NKJV:

3. Page
3
Key
verse:
“as
His
divine
power
has
given
to
us
all
things
that
pertain
to
life
and
godliness,
through
the
knowledge
of
Him
who
called
us
by
glory
and
virtue”
(2
Peter
1:3,
NKJV).
OUTLINE
I.
Know
God’s
Truth—chapter
1
(v.12)
A.
By
Partaking
of
His
Promises—1:1–4
B.
By
Knowing
Him—1:5–11
C.
By
Trusting
His
Word—1:12–21
II.
Guard
God’s
Truth—chapter
2
(v.2)
A.
Beware
of
Infiltrators—2:1–3
B.
Remember
the
Rebels—2:4-­‐9
C.
Identify
False
Teachers—2:10–22
III.
Live
God’s
Truth—chapter
3
(v.11)
A.
Because
God
Controls
History—3:1–10
B.
Because
Only
Living
for
Him
Matters—3:11–18
I.
Know
God’s
Truth—chapter
1
A.
By
Partaking
of
His
Promises—1:1–4
1.
Peter
was
the
most
well
known
Apostle
in
the
Gospels
(1:1a
“Simon
Peter”).
Next
to
Christ
no
one
in
the
New
Testament
is
mentioned
by
name1
more
than
Peter!
And
among
the
Twelve,
those
chosen
earthly
representatives
of
Christ—none
spoke
more
often
and
none
have
as
many
words
recorded
in
God's
Word
as
Peter!
Starting
in
the
first
Gospel,
the
Gospel
by
Matthew,
watch
what
God's
Word
records
about
Peter.
• No
one
ever
was
honored
like
Peter.
“Thou
art
Peter
–
and
upon
this
rock…”
(Mat.
16.18)
• No
one
was
ever
rebuked
as
sharply
as
when
Jesus
called
Peter
a
tool
of
Satan.
“Get
thee
behind
me
Satan…”
(Matthew
16.23)
• No
one
ever
denied
Jesus
like
Peter.
Not
once,
not
twice
–
but
three
times.
“I
know
not
the
man”
(Matthew
26.74)
• No
one
ever
claimed
greater
loyalty
to
Christ
as
did
Peter
“though
all
others
may
–
I
NEVER
will!”
(Mark
14.31)
• No
one
ever
was
more
totally
smitten
by
his
or
her
sin
in
the
sight
of
Jesus
like
Peter.
“Then
Jesus
looked
at
him”
(Luke
22.61)
1 In the KJV the top name appearance reckonings are: Jesus 983 x; Christ 555 x; Peter 158 x; Paul 156 x; John 130 x; Moses 80 x; David 58 x; Elijah 30 x; Barnabas 29 x;
Timothy 25 x; and Isaiah 21 x.

4. Page
4
• No
one
ever
grieved
more
completely
than
Peter
–
for
no
one
ever
knew
Jesus
better,
or
loved
Him
more,
or
for
that
matter,
wanted
His
approval
MORE
than
Peter.
“He
wept
bitterly”
(Luke
22.62)
• Finally
–
no
one
was
ever
restored
more
tenderly
and
completely
than
Peter.
“Feed
my
lambs”
(John
21.15-­‐17)
And
what
was
the
result
of
such
close
and
careful
nurture
by
Christ?
Peter’s
life
became
perhaps
the
greatest
life
ever
lived
for
the
Glory
of
God.
Peter
stands
tall
among
all
that
ever
walked
this
planet.
2.
Peter
was
a
Bondservant
of
Jesus
Christ
(1:1b
“a
bondservant
and
apostle
of
Jesus
Christ”).
The
word
translated
“servant”
(doulos)
means
“slave,”
one
who
is
subject
to
the
will
and
wholly
at
the
disposal
of
his
master.
Peter
used
the
term
to
express
his
absolute
devotion
and
subjection
to
Jesus
Christ.
Peter
claimed
that
he
belonged
to
Jesus
because
Jesus
had
purchased
him
from
slavery
(1
Peter
1:18–19;
see
also
1
Corinthians
6:19–20).
PETER
calls
himself
the
servant
of
Jesus
Christ.
The
word
is
doulos
which
really
means
slave.
Moses
the
great
leader
and
lawgiver
was
the
doulos
of
God
(Deuteronomy
34:5;
Psalm
105:26;
Malachi
4:4).
Joshua
the
great
commander
was
the
doulos
of
God
(Joshua
24:29).
David
the
greatest
of
the
kings
was
the
doulos
of
God
(2
Samuel
3:18;
Psalm
78:70).
In
the
New
Testament
Paul
is
the
doulos
of
Jesus
Christ
(Romans
1:1;
Philippians
1:1;
Titus
1:1),
a
title
which
James
(James
1:1),
and
Jude
(Jude
1)
both
proudly
claim.
In
the
Old
Testament
the
prophets
are
the
douloi
of
God
(Amos
3:7;
Isaiah
20:3).
And
in
the
New
Testament
the
Christian
man
frequently
is
Christ’s
doulos
(Acts
2:18;
1
Corinthians
7:22;
Ephesians
6:6;
Colossians
4:12;
2
Timothy
2:24).
There
is
deep
meaning
here.
• To
call
the
Christian
the
doulos
of
God
means
that
he
is
the
absolute
property
of
God.
In
the
ancient
world
a
master
possessed
his
slaves
in
the
same
sense
as
he
possessed
his
tools.
A
servant
can
change
his
master;
but
a
slave
cannot.
The
Christian
inalienably
belongs
to
God.
• To
call
the
Christian
the
doulos
of
God
means
that
he
is
always
on
duty
for
God.
In
the
ancient
world
the
master
could
do
what
he
liked
with
his
slave;
he
had
even
the
power
of
life
and
death
over
him.
The
Christian
has
no
rights
of
his
own,
for
all
his
rights
are
surrendered
to
God.
• To
call
the
Christian
the
doulos
of
God
means
that
he
gives
unquestioning
obedience
to
God.
A
master’s
command
was
a
slave’s
only
law
in
ancient
times.
In
any
situation
the
Christian
has
but
one
question
to
ask:
“Lord,
what
will
you
have
me
do?”
The
command
of
God
is
his
only
law.
• To
call
the
Christian
the
doulos
of
God
means
that
he
must
constantly
do
the
will
of
God.
In
the
ancient
world
the
slave
had
literally
no
time
of
his
own,
no
holidays,
no
leisure.
All
his
time
belonged
to
his
master.
The
Christian
cannot,
either
deliberately
or
unconsciously,
compartmentalize
life
into
the
time
and
activities
which
belong
to
God,
and
the
time
and
activities
in
which
he
does
what
he
likes.
The
Christian
is
necessarily
the
man
every
moment

5. Page
5
of
whose
time
is
spent
in
the
service
of
God.2
How
Peter
Served
God
Peter,
the
hasty,
headlong,
speaking
impertinently
and
unadvisedly,
ready
to
repent,
ever
wading
into
waters
too
deep
for
him,
and
ever
turning
to
his
Master
again
like
a
little
child.
Peter
the
greatest
of
the
apostles;
and
overview
of
the
Life
of
Peter
would
have
three
parts.
Each
of
the
eras
of
his
life
speaks
of
his
love
for
Jesus.
1. In
the
Gospel
of
Mark
we
have
Peter
WALKING
WITH
JESUS.
2.
In
the
Book
of
Acts
1-­‐12
we
have
Peter
WORKING
FOR
JESUS.
3. And
in
Acts
12
onward
through
the
Epistles
of
Peter
we
have
Peter
WAITING
FOR
JESUS
to
the
end
of
his
life.
We
could
trace
Peter’s
ministry
as
an
exact
model
of
obedience
to
Christ's
last
words
at
His
ascension:
Acts
1:8
But
you
shall
receive
power
when
the
Holy
Spirit
has
come
upon
you;
and
you
shall
be
witnesses
to
Me
in
Jerusalem,
and
in
all
Judea
and
Samaria,
and
to
the
end
of
the
earth.”
Peter’s
planner
had
one
aim,
to
obey
these
three
stages:
The
Gospel
out
to
Jerusalem
(Acts
2:14-­‐39
the
Jews),
then
to
Judea
&
Samaria
(Acts
8:14-­‐25
the
Samaritans),
and
then
to
the
furthest
places
(Acts
10:24-­‐48
the
Gentiles).
Then
from
Acts
12
onward
Peter
lives
the
rest
of
his
life
going
to
the
uttermost
parts
of
the
earth,
spreading
that
Gospel.
Jesus
left
him
with
that
plan.
Peter
embraced
it,
and
set
out
to
do
it;
and
ended
up
a
martyr
for
it!
3.
Peter
wrote
to
the
most
advanced
area
of
the
Roman
Empire
(1:1c
“To
those
who
have
obtained”)
The
recipients
of
this
letter
are
the
same
as
those
who
received
Peter’s
first
letter
(cf.
3:1;
1
Pet.
1:1).
4.
All
Believers
have
equal
access
to
God
(1:1c
“like
precious”).
Generally
the
Gr.
word
which
is
translated
“like
precious”
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
2
Barclay,
W.
(Ed.).
(1976).
The
letters
of
James
and
Peter.
Philadelphia:
Westminster
John
Knox
Press.

6. citizenship
in
a
city.
Here,
Peter
was
emphasizing
that
Christians
have
all
received
the
same
precious,
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).
Page
6
5.
True
Salvation
is
always
Based
on
Faith
(1:1d
“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).
6.
The
Gospel
Peter
Preached
is
the
Same
Today
(1:1e
“with
us
by
the
righteousness
of
our
God
and
Savior
Jesus
Christ”).
Since
there
are
a
billion
plus
Roman
Catholics
that
live
all
around
us
each
day,
it
is
vital
to
be
able
to
explain
Biblical
salvation
to
them.
One
of
the
best
ways
is
to
ask
them
what
was
the
Gospel
According
to
Peter?
With
all
the
confusion
in
Christendom
today,
what
did
he
teach?
How
would
he
have
answered
questions
both
Catholics
and
Protestants
ask
in
this
ecumenical
age?
We
have
written
and
addressed
some,
as
it
were,
to
St.
Peter.
His
replies
are
all
taken
from
his
own
speeches
and
writings
as
we
have
them
in
the
Holy
Scriptures.
We
have
used
only
the
approved
Confraternity
edition
of
the
Scriptures
in
giving
St.
Peter’s
replies.
Peter,
how
we
can
be
saved
from
our
sins?
“Whoever
calls
upon
the
name
of
the
Lord
shall
be
saved”
(Acts
2:21)
“Set
your
hope
completely
upon
that
grace
which
is
brought
to
you
in
the
revelation
of
Jesus
Christ”
(1
Pet.
1:13)
“To
him
all
the
prophets
bear
witness,
that
through
his
name
all
who
believe
in
him
may
receive
forgiveness
of
sins.”
(Acts
10:43).
Do
we
have
to
anticipate
purgatory
when
they
die?
“Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ,
who
according
to
his
great
mercy
has
begotten
us
again
through
the
resurrection
of
Jesus
Christ
from
the
dead,
unto
a
living
hope,
unto
a
n
incorruptible
inheritance
–
undefiled
and
unfading,
reserved
for
you
in
heaven.
By
the
power
of
god
you
are
guarded
through
faith
for
salvation,
which
is
ready
to
be
revealed
in
the
last
time.
Over
this
you
rejoice”
(1
Pet.
1:3-­‐6).
Does
any
true
believer
have
a
residue
of
sins
for
which
he
has
to
make

7. Page
7
restitution
to
God
in
penance?
“Christ…has
suffered
for
you,…who
himself
bore
our
sins
in
this
body
upon
the
tree,
that
we,
having
died
to
sin,
might
live
to
justice;
an
by
his
stripes
you
were
healed
(1
Pet.
2:21,
24).
Can
grace
be
purchased
by
us
in
any
way?
“You
know
that
you
were
redeemed
from
the
vain
manner
of
life
handed
down
from
your
fathers,
not
with
perishable
things,
with
silver
or
gold.
But
with
the
precious
blood
of
Christ,
as
of
a
lamb
without
blemish
and
without
spot”
(1
Pet.
1:18-­‐19).
“Thy
money
go
to
destruction
with
thee,
because
thou
has
thought
that
the
gift
of
God
could
be
purchased
with
money.
Thou
has
no
part
or
lot
in
this
matter;
for
thy
heart
is
not
right
before
God.
Repent
therefore
of
this
wickedness…and
pray
to
God,
that
perhaps
this
thought
of
thy
heart
may
be
forgiven
thee”
(Acts
8:20-­‐22).
What
is
your
opinion
on
baptismal
regeneration,
St.
Peter?
Are
we
bought
into
the
family
of
God
through
a
sacrament
of
baptism?
Is
this
how
we
are
born
again?
“For
you
have
been
reborn,
not
from
corruptible
seed
but
from
incorruptible,
through
the
word
of
God
who
lives
and
abides
forever”
(1
Pet.
1:23).
Will
all
humans
eventually
be
saved?
“But
the
heavens
that
now
are,
and
the
earth,
by
that
same
word
have
been
stored
up,
being
reserved
for
fire
against
the
day
of
judgment
and
destruction
of
ungodly
men”
(2
Pet.
3:7).
Should
we
keep
all
the
ordinances
and
traditions
which
grow
up
around
even
the
true
faith?
“Why
then
do
you
now
try
to
test
God
by
putting
on
the
neck
of
the
disciples
a
yoke
which
neither
our
fathers
nor
we
have
been
able
to
bear?
But
we
believe
that
we
are
saved
through
the
grace
of
the
Lord
Jesus”
(Acts
15:10-­‐11).
Should
we
pray
to
the
Father,
or
to
the
Lord’s
mother?
“Pray
to
God”
(Acts
8:22);
“Invoke
as
Father
him
who
without
respect
of
persons
judges
according
to
each
one’s
word”
(1
Pet.
1:17).
Who
brings
us
to
God?
“Christ
also
died
one
for
sins,
the
Just
for
the
unjust,
that
he
might
bring
us
to
God”
(1
Pet.
3:18).
Are
the
Scriptures
vital
in
speaking
to
men
about
God?
“The
word
of
the
Lord
endures
forever.
Now
this
is
the
word
of
the
gospel
that
was
preached
to
you”
(1
Pet.
1:25).
Did
you
ever
consider,
yourself
any
higher
than
other
Church
leaders,
St.
Peter?

8. “Now
I
exhort
the
presbyters
among
you
–
I,
your
fellow
presbyter”
(1
Pet.
5:1).
Is
the
true
Sovereign
Pontiff
Christ
Himself?
If
so,
how
will
He
reward
faithful
Church
leaders,
St.
Peter?
“And
when
the
Prince
of
the
shepherds
appears,
you
[The
presbyters]
will
receive
the
unfading
crown
of
glory”
(1
Pet.
5:4).
Would
you
subscribe
to
the
teaching
that
the
Church
should
have
a
separate
priesthood
distinct
from
other
Christians?
“Be
you
yourselves
as
living
stones…a
holy
priesthood,
to
offer
spiritual
sacrifices
acceptable
to
God
through
Jesus
Christ”
(1
Pet.
2:5).
If
we
are
to
regard
every
true
believer
as
a
priest,
what
is
the
priestly
function
of
the
believer?
Page
8
“You,
however,
are
a
chosen
race,
a
royal
priesthood,
a
holy
nation,
a
purchased
people;
that
you
may
proclaim
the
perfections
of
him
who
has
called
you
out
of
darkness
into
his
marvelous
light”
(1
Pet.
2:9).
Do
I
not
need
some
other
mediator
or
intercessor?
“Neither
is
there
salvation
in
any
other.
For
there
is
no
other
name
under
heaven
given
to
men
by
which
we
must
be
saved”
(Acts
4:12).
St.
Peter,
how
should
we
think
on
Christ
today:
as
a
baby
or
on
a
crucifix?
“Jesus
Christ…is
at
the
right
hand
of
God,
swallowing
up
death
that
we
might
be
made
heirs
of
eternal
life;
for
he
went
into
heaven.
Angels,
Powers
and
Virtues
being
made
subject
to
him”
(1
Pet.
3:22).
And
Peter,
what
about
the
Church
being
built
on
you?
“And
coming
to
Him
as
a
living
stone
(Jesus
Christ)
chief
cornerstone?”
I
Pet.
2:4-­‐7
And
as
St.
Paul
said:
“Other
foundation
can
no
man
lay…”
(I
Cor.
3:11).
Start
Hour
2
We
Know
God
Personally—1:2
7.
Salvation
opens
the
way
to
Knowing
God
personally
(1:2a
“Grace
and
peace
be
multiplied
to
you
in
the
knowledge
of
God
and
of
Jesus
our
Lord”).
This
is
a
strengthened
form
of
“knowledge”
implying
a
larger,
more

9. thorough,
and
intimate
knowledge.
But
Peter
reassured
them
that
both
grace
and
peace
could
be
theirs
Page
9
in
abundance.
How?
In
the
knowledge
of
God
and
of
Jesus
our
Lord.
The
Greek
word
ginosko
is
the
normal
verb
for
“know.”
When
used
with
the
prepositional
prefix
epi,
the
meaning
becomes
“comprehend
thoroughly,
know
exactly.”
First,
let
us
look
at
the
word
which
he
uses
for
knowledge
(epignōsis).
It
can
be
interpreted
in
two
directions.
(a)
It
can
mean
increasing
knowledge.
Gnōsis,
the
normal
Greek
word
for
knowledge,
is
here
preceded
by
the
preposition
epi
which
means
towards,
in
the
direction
of,
Epignōsis
then
could
be
interpreted
as
knowledge
which
is
always
moving
further
in
the
direction
of
that
which
it
seeks
to
know.
Grace
and
peace
are
multiplied
to
the
Christian
as
he
comes
to
know
Jesus
Christ
better
and
better.
As
it
has
been
put:
“The
more
Christians
realize
the
meaning
of
Jesus
Christ,
the
more
they
realize
the
meaning
of
grace
and
the
experience
of
peace.”
(b)
Epignōsis
has
a
second
meaning.
Often
in
Greek
it
means
full
knowledge.
Plutarch,
for
instance,
uses
it
of
the
scientific
knowledge
of
music
as
opposed
to
the
knowledge
of
the
mere
amateur.
So
it
may
be
that
the
implication
here
is
that
knowledge
of
Jesus
Christ
is
what
we
might
call
“the
master-­‐science
of
life.”
The
other
sciences
may
bring
new
skill,
new
knowledge,
new
abilities,
but
the
master-­‐science,
the
knowledge
of
Jesus
Christ,
alone
brings
the
grace
men
need
and
the
peace
for
which
their
hearts
crave.3
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.
Another
recurring
theme
is
the
importance
of
knowledge.
The
word,
“knowledge,”
appears
in
some
form
16
times
in
these
3
short
chapters.
It
is
not
too
much
to
say
that
Peter’s
primary
solution
to
false
teaching
is
knowledge
of
true
doctrine.
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).
The
Errors
of
Gnosticism:
Gnosticism
undermined
Christianity
in
several
basic
ways:
Gnosticism
insisted
that
important
secret
knowledge
was
hidden
from
most
believers;
Gnosticism
taught
that
the
body
&
all
matter
was
evil;
Gnosticism
contended
that
Christ
only
seemed
to
be
human
but
could
never
has
become
human.
3
Barclay,
W.
(Ed.).
(1976).
The
letters
of
James
and
Peter
(2
Pe
1:2).
Philadelphia:
Westminster
John
Knox
Press.

10. This
false
teaching
seems
to
be
the
idea
that
through
knowledge
a
person
can
find
his
or
her
identity
and
relationship
with
God.
Thus
the
false
teachers
were
claiming
to
have
special
wisdom
and
insight—the
inside
track
to
finding
God.
This
was
an
early
version
of
Gnosticism,
a
heresy
that
would
hit
the
church
full
force
in
the
second
century.
Full-­‐blown
Gnosticism
emphasized
that
special
knowledge
provides
the
way
to
spirituality.
This
knowledge
was
attained
through
astrology
and
magic
and
was
available
only
to
those
who
had
been
initiated
into
the
Gnostic
system.
Another
Gnostic
belief,
that
Page
10
all
matter
is
inherently
evil
and
only
the
spiritual
and
nonmaterial
is
of
itself
good,
led
to
the
idea
that
God
could
not
have
created
the
world
and
would
have
no
contact
with
it.
Therefore
they
taught
that
God,
in
Christ,
never
could
have
become
a
human
person.
If
matter
is
evil,
how
could
God
ever
be
united
with
a
human
body?
Thus
they
denied
either
the
humanity
or
the
complete
deity
of
Christ
(in
their
view,
he
couldn’t
have
been
both).
Many
first-­‐century
false
teachers
emphasized
a
secret
“knowledge”
of
God;
such
people
were
called
Gnostics
(from
the
Greek
word
for
“knowledge”).
While
these
false
teachers
spoke
about
secret
knowledge,
Peter
wrote
of
“knowing”
Jesus
Christ.
They
concluded
that
people
had
to
try
to
get
away
from
the
material
world
into
the
spiritual
realm
by
keeping
strict
laws
or
refusing
any
type
of
pleasure.
Peter
used
their
language
to
explain
that
all
their
conclusions
were
incorrect;
people
escape
corruption
and
partake
in
the
divine
nature
as
God’s
gift
through
Christ’s
death
and
resurrection.
We
Know
God
Intimately—1:3
8.
Believers
can
experience
the
Power
of
God
in
Daily
Life
(1:3a
“as
His
divine
power
has
given
to
us”).
“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).
“Power”
(dynameōs)
is
one
of
Peter’s
favorite
words
(cf.
1
Peter
1:5;
3:22;
2
Peter
1:16;
2:11).
9.
Believers
have
an
Endless
Supply
of
everything
needed
to
live
a
life
that
pleases
God
(1:3b
“all
things
that
pertain
to
life
and
godliness,
through
the
knowledge
of
Him”).
Peter
means
that
the
genuine
believer
ought
not
to
ask
God
for
something

11. 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.
All
that
believers
need
for
spiritual
vitality
(life)
and
godly
living
(eusebeian,
“godliness,”
“piety”;
cf.
comments
on
1:6;
3:11)
is
attainable
through
our
Page
11
knowledge
of
Him
(Christ).
“Knowledge”
is
a
key
word
in
2
Peter
(vv.
2,
5,
6,
8;
2:20;
3:18).
Throughout
Scripture,
it
implies
an
intimate
knowledge
(Amos
3:2),
and
is
even
used
for
sexual
intercourse
(Gen.
4:1)
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).
Unlike
chem
lab
or
isolation
ward:
we
have
Inside,
Hands
on
Knowledge,
Not
Through
the
Case
How
to
Deeply
Know
God:
Peter
refers
not
to
information
about
religion,
not
cross-­‐cultural
seminars
about
differences
between
“faith”
and
“isms,”
but
to
genuine,
honest,
personal,
solid,
life-­‐changing,
dynamic
eye-­‐openness
to
the
true
God
himself,
“the
knowledge
of
him.”
Such
knowledge
is
more
like
opening
a
gift
than
attending
a
lecture.
God
wraps
the
gift
and
offers
it;
we
open
it,
dazzled
by
its
beauty
and
warmed
by
its
love.
What’s
at
the
center
of
this
knowledge?
That
Christ
has
come
to
fulfill
God’s
promises.
How
do
we
grow
in
this
knowledge?
By
a
prayer
that
says:
“Of
all
the
important
and
exciting
things
to
learn
in
my
short
life,
from
baseball
statistics
to
computer
protocol,
I
want
most
of
all,
and
at
the
center
of
all,
to
know
Jesus
Christ,
God’s
Son,
my
Savior.
Dear
God,
lead
me
ever
to
him.”
10.
Believers
are
those
who
have
been
called
by
God
Himself
(1:3c
“who
called
us
by
glory
and
virtue”).
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
virtue.”
His
Glory
is
that
He
is
the
infinite
and
eternal
Son;
and
His
virtue
is
that
He
is
perfect,
sinless
humanity.

12. We
as
believers
are
called:
to
the
fellowship
of
His
Son
(1
Cor.
1:9);
to
peace
(1
Cor.
7:15);
to
freedom
(Gal.
5:13);
to
walk
worthy
(Ep.
4:1);
to
one
hope
(Ep.
4:4);
with
a
high
calling
(Phil.
3:14);
to
holiness
(1
Th.
4:7);
to
eternal
life
(1
Tim.
6:12);
with
a
holy
calling
(2
Tim.
1:9);
with
a
heavenly
calling
(Heb.
3:1);
and
to
inherit
a
blessing
(1
Pet.
3:9).
Page
12
We
Partake
of
God—1:4
11.
We
access
all
our
privileges
by
believing
and
responding
to
God’s
Promises
(1:4a
“by
which
have
been
given
to
us
exceedingly
great
and
precious
promises”).
That
is,
the
promises
of
abundant
and
eternal
life.
The
Greek
word
translated
“given”
is
doreomai
(also
used
in
1:3),
meaning
“to
bestow
or
endow,”
thus
indicating
the
value
of
the
promises
Christ
has
given.
To
“us”—that
is,
all
believers—Christ
has
bestowed
his
very
great
and
precious
promises,
so
that,
through
these
promises,
believers
may
participate
in
the
divine
nature.
Like
going
into
airline
lounges
or
the
box
seats
at
a
theater
or
best
seats
at
sports
12.
Partaking
of
God
prevents
Corrosion
and
Decay
(1:4b
“that
through
these
you
may
be
partakers
of
the
divine
nature,
having
escaped
the
corruption
that
is
in
the
world
through
lust”).
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).
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
which
the
rottenness
in
the
world
has
over
him
through
his
fallen,
sinful
nature.
Get
Titus
2
corrode
words.

13. Page
13
B.
By
Knowing
Him
(1:5–11)
13.
Spiritual
Growth
is
Explained
by
God
as
a
Process
(1:5–7
“But
also
for
this
very
reason,
giving
all
diligence,
add
to
your
faith
virtue,
to
virtue
knowledge,
6
to
knowledge
self-­‐control,
to
self-­‐control
perseverance,
to
perseverance
godliness,
7
to
godliness
brotherly
kindness,
and
to
brotherly
kindness
love”).
This
exhortation
to
grow
in
the
spiritual
life
deals
with
the
process
of
growth
and
involves
three
steps:
Really
Want
to
Grow:
first,
the
need
for
diligence;
Build
on
the
Foundation
of
Faith:
secondly,
adding
to
faith;
and
Focus
on
what
God
Wants:
thirdly,
the
seven
graces
of
the
spiritual
life.
Like
therapy,
must
do
what
strengthens,
it
can’t
be
done
for
us,
we
must
engage.
We
Work
Alongside
God
Diligently
(1:5a)
14.
Spiritual
Growth
requires
working
alongside
of
God
(1:5a
“But
also
for
this
very
reason,
giving
all”).
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.
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).
The
word
translated
“make
every
effort
or
giving
all
diligence”
is
pareisenenkantes;
another
unique
New
Testament
word,
it
means
“to
work
alongside
of.”
While
Christ
gives
the
power
and
the
divine
nature,
believers
must
make
use
of
that
power
by
making
every
effort
to
set
aside
their
sinful
desires
and
actively
seek
the
qualities
Peter
described
below
(in
addition
to
others,
such
as
the
fruits
of
the
Spirit
outlined
in
Galatians
5:22–23).
As
Christians
make
every
effort,
they
will
continue
to
become
more
and
more
like
Christ.
15.
Spiritual
Growth
requires
Diligence
(1:5b
“diligence”).
The
process
of
spiritual
growth
is
that
this
adding
to
faith
is
to
be
done
with
diligence.
This
is
not
simply
going
to
come
to
believers
passively,
it
is
something
that
requires
effort
on
[their]
part.
It
is
the
responsibility
of
believers
to
make

14. sure
that
all
this
does
indeed
come
to
pass.
With
his
last
words
to
the
faithful
followers
of
Christ,
Peter
urges
them
to
continue
to
grow
in
their
goodness,
knowledge,
self-­‐control,
perseverance,
godliness,
kindness,
and
love
(1:5–7).
Importance
for
Today.
Just
as
babies
and
children
need
to
grow
and
mature
physically
and
mentally,
so
too
Christians
need
to
grow
spiritually.
Our
growth
began,
by
faith,
at
our
spiritual
birth.
The
spiritual
maturation
process
continues
by
faith
and
culminates
in
love
for
others.
To
keep
growing,
we
need
to
know
God,
stay
close
to
him,
and
remember
what
we
have
learned
from
him.
And
we
must
faithfully
obey
him.
How’s
your
spiritual
maturity?
Are
you
growing
in
your
faith?
We
Follow
the
Path
that
God
Has
Page
14
Given—1:5c
16.
We
must
build
upon
the
foundation
of
our
faith
(1:5c
“add
to
your
faith”).
“Add”
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
(vv.
3,
4).
We
add
to
those
by
our
diligent
devotion
to
personal
righteousness.
This
is
one
of
the
many
Greek
words
which
have
a
pictorial
background.
The
verb
epichorēgein
comes
from
the
noun
chorēgos,
which
literally
means
the
leader
of
a
chorus.
Epichorēgein
went
out
into
a
larger
world
and
it
grew
to
mean
not
only
to
equip
a
chorus
but
to
be
responsible
for
any
kind
of
equipment.
It
can
mean
to
equip
an
army
with
all
necessary
provisions
it
can
mean
to
equip
the
soul
with
all
the
necessary
virtues
for
life.
But
always
at
the
back
of
it
there
is
this
idea
of
a
lavish
generosity
in
the
equipment.
So
Peter
urges
his
people
to
equip
their
lives
with
every
virtue;
and
that
equipment
must
not
be
simply
a
necessary
minimum,
but
lavish
and
generous.
The
very
word
is
an
incite
ment
to
be
content
with
nothing
less
than
the
loveliest
and
the
most
splendid
life.4
THE
LADDER
OF
VIRTUES
4
Barclay,
W.
(Ed.).
(1976).
The
letters
of
James
and
Peter.
Philadelphia:
Westminster
John
Knox
Press.

15. Page
15
What
is
Adding
to
Faith?
The
first
step
in
the
process
of
spiritual
growth
is
adding
to
faith.
We
are
saved
by
grace
through
faith.
The
Greek
word
for
adding
is
epichoreo.
Literally,
this
word
means
“to
gather
a
chorus.”
Adding
to
one’s
faith
involves
gathering
a
chorus
of
the
seven
graces
of
the
spiritual
life
listed
in
this
verse.
HOW
DO
WE
TEACH
PETER’S
PROGRAM?
Peter
gives
us
a
plan
for
moral
development,
but
he
gives
us
few
clues
for
how
we
should
present
these
truths
to
others.
The
only
clue
seems
to
be
that
the
eight
virtues
are
presented
in
four
pairs,
indicating
that
one
virtue
develops
out
of
the
other.
So
we
know
they
are
progressive
and
active.
Some
have
explained
the
relationship
of
these
virtues
to
each
other
like
steps
or
rungs
on
a
ladder.
We
must
reach
one
in
order
to
progress
to
the
next.
Others
see
them
as
spokes
of
a
wheel
to
be
developed
simultaneously.
Perhaps
they
are
like
Chinese
boxes
where
each
contains
a
smaller
box
inside
of
the
other.
This
would
indicate
that
to
discover
the
next
virtue,
we
must
realize
and
express
the
prior
one.
We
simply
don’t
know.
But
we
can
be
certain
of
these
principles:
•
We
must
fully
cooperate
with
God,
using
all
diligence
in
developing
each
characteristic.
•
We
can
meditate
and
ask
God
for
discernment
for
how
we
should
understand
and
apply
each
one.
•
In
areas
where
we
are
weak,
we
can
double
our
efforts
to
exemplify
the
virtue.
We
diligently
pursue
adding
the
Seven
Graces
to
our
Faith
(1:5b-­‐7)
17.
Peter
explains
that
there
are
Seven
Graces
of
Godliness
(1:5b-­‐7
virtue,
to
virtue
knowledge,
6
to
knowledge
self-­‐control,
to
self-­‐control
perseverance,
to
perseverance
godliness,
7
to
godliness
brotherly
kindness,
and
to
brotherly
kindness
love).
18.
Grace-­‐1
is
Virtue,
which
describes
believers
as
“Doing
the
Impossible”
(1:5b
“virtue”).
which
means,
“to
have
a
moral
power
or
quality.”
First
in
Peter’s
list
of
moral
excellencies
is
a
word
that,
in
classical
Gr.,
meant
the
God-­‐given
ability
to
perform
heroic
deeds.
It
also
came
to
mean
that
quality
of
life
which
made
someone
stand
out
as
excellent.
It
never
meant
cloistered
virtue,
or
virtue
of
attitude,
but
virtue
which
is
demonstrated
in
life.
Peter
is
here
writing
of
moral
energy,
the
power
that
performs
deeds
of
excellence.
The
word
arete
(goodness)
is
also
translated
“virtue.”
The
Greek

16. word
is
used
only
here,
in
1:3
above,
and
in
Philippians
4:8.
In
all
cases,
it
signifies
moral
excellence,
high
moral
standards
that
surpass
those
of
pagans.
19.
Grace-­‐2
is
Knowledge,
which
describes
believers
as
“Pursuing
Truth”
(1:5c
knowledge).
it
involves
knowledge
of
Scripture.
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.
20.
Grace-­‐3
is
Self-­‐control,
which
describes
believers
as
“Saying
NO
to
the
Flesh”
Page
16
(1:6a
“self-­‐control”).
The
word
for
self-­‐control
(egkrateia)
is
used
only
here
and
in
Acts
24:25
and
Galatians
5:23
(as
one
of
the
fruits
of
the
Spirit).
Lit.
“holding
oneself
in.”
In
Peter’s
day,
self-­‐control
was
used
of
athletes
who
were
to
be
self-­‐restrained
and
self-­‐disciplined.
Thus,
a
Christian
is
to
control
the
flesh,
the
passions,
and
the
bodily
desires,
rather
than
allowing
himself
to
be
controlled
by
them
(cf.
1
Cor.
9:27;
Gal.
5:23).
Virtue,
guided
by
knowledge,
disciplines
desire:
and
makes
it
the
servant,
not
the
master,
of
one’s
life.
We
know
from
Romans
8:13
and
Galatians
5:22–23
that
Christians
have
the
Holy
Spirit’s
help
to
gain
self-­‐control.
Peter
explained
that
believers
are
saved
so
that
they
can
grow
to
resemble
Christ.
God
wants
to
produce
his
character
in
his
people.
But
this
demands
discipline
and
effort.
The
believers’
knowledge
of
Christ
should
naturally
lead
to
self-­‐control.
SELF-­‐CONTROL
Whatever
happened
to
self-­‐control?
Many
books
and
speakers
guide
wandering
souls
to
self-­‐fulfillment,
self-­‐satisfaction,
and
self-­‐
awareness.
Not
many
tackle
self-­‐control.
Self-­‐control
requires
an
honest
look
at
your
strengths
and
weaknesses,
with
emphasis
on
the
latter.
It
means
building
the
will
to
say
no
when
a
powerful
appetite
inside
you
screams
yes.
Like:
No
to
fatty
food,
choosing
health
instead;
No
to
friends
who
will
lead
you
away
from
Christ;
No
to
casual
sex,
saving
intimacy
for
marriage;
No
to
laziness
in
favor
of
“can
do”
and
“will
do.”
Self-­‐control
is
a
long,
steady
course
in
learning
attitudes
that
do
not
come
naturally,
and
channeling
natural
appetites
toward
God’s
purposes.
Where
are
your
weak
points?
Pray
with
a
friend
for
God’s
help
to
redirect
weakness
into
strength.
Lit. literally

17. 21.
Grace-­‐4
is
Perseverance,
which
describes
believers
as
“Trusting
God
Supremely”
Page
17
(1:6b
“perseverance”).
Perseverance
is
enduring,
not
simply
with
resignation,
but
with
a
vibrant
hope.
The
quality
of
self-­‐control
must
then
lead
to
perseverance,
the
ability
to
steadfastly
endure
suffering
or
evil
without
giving
up
one’s
faith.
Perseverance
is
not
a
stoic
indifference
to
whatever
fate
allows;
rather,
perseverance
springs
from
faith
in
God’s
goodness
and
control
over
all
that
happens
in
believers’
lives.
This
word
is
often
used
in
the
New
Testament
to
refer
to
steadfastness
in
the
face
of
adversity
(see,
for
example,
Romans
5:3–4;
Colossians
1:11;
1
Thessalonians
1:3;
2
Thessalonians
1:4;
James
1:3).
22.
Grace-­‐5
is
Godliness,
which
describes
believers
as
“Seeing
God
Everywhere
in
Life”
(1:6c
“godliness”).
which
is
having
a
reverence
for
spiritual
things.
Paul
emphasized
godliness
in
the
Pastoral
Epistles
as
being
that
virtue
which
should
characterize
the
life
and
conduct
of
the
believers
(see
1
Timothy
6:6,
11;
2
Timothy
3:5;
Titus
1:1;
2:12).
Godliness
(eusebeia)
describes
an
awareness
of
God
in
all
of
life—a
lifestyle
that
exemplifies
Christ
and
is
empowered
by
him
(the
same
word
is
used
in
1:3).
Christians
must
have
a
right
relationship
with
God
and
right
relationships
with
fellow
believers.
23.
Grace-­‐6
is
Brotherly
Kindness,
which
describes
believers
as
“Having
Kindness
and
Affection”
(1:7a
brotherly
kindness).
(philadelphia)
is
how
we
relate
to
fellow-­‐believers.
This
is
brotherly
affection,
mutual
sacrifice
for
one
another
(cf.
1
John
4:20).
In
non-­‐Christian
circles,
this
word
referred
to
affection
between
family
members.
Peter
extended
its
meaning
in
this
letter
to
include
the
family
of
believers.
It
is
an
especially
intense
love
(see
1
Peter
1:22;
Hebrews
10:24)
that

18. considers
others
as
brothers
and
sisters.
John
explained
the
connection
between
godliness
and
brotherly
kindness
this
way:
“Those
who
say,
‘I
love
God,’
and
hate
their
brothers
or
sisters,
are
liars;
for
those
who
do
not
love
a
brother
or
sister
whom
they
have
seen,
cannot
love
God
whom
they
have
not
seen.
The
commandment
we
have
from
him
is
this:
those
who
love
God
must
love
their
brothers
and
sisters
also”
(1
John
4:20–21).
refers
to
a
concerned
caring
for
others.
Page
18
24.
Grace-­‐7
is
Love,
which
describes
believers
as
“Choosing
to
Love
the
Unlovely”
(1:7b
“love”).
This
is
agape
love,
which
is
the
love
of
the
will;
we
can
choose
to
love
even
the
most
unlovely.
See
1
Cor.
13;
1
Pet.
4:8.
To
brotherly
kindness,
they
must
add
love
that
always
puts
others
first,
seeking
their
highest
good.
The
Greek
word
agape
refers
to
self-­‐sacrificial
love.
It
is
the
kind
of
love
God
demonstrated
in
saving
us.
Such
love
among
believers
allows
for
weaknesses
and
imperfections,
deals
with
problems,
affirms
others,
and
has
a
strong
commitment
and
loyalty.
Such
a
bond
will
hold
the
believers
together
no
matter
what
persecutions
and
suffering
they
may
face.
Having
stated
the
twofold
basis
of
spiritual
growth,
Peter
now
reveals
six
reasons
for
the
necessity
of
spiritual
growth.
25.
Spiritual
Growth
is
necessary
to
end
periods
of
barren
&
unfruitful
living
in
our
lives
as
believers
(1:8–11
“For
if
these
things
are
yours
and
abound,
you
will
be
neither
barren
nor
unfruitful
in
the
knowledge
of
our
Lord
Jesus
Christ.
9
For
he
who
lacks
these
things
is
shortsighted,
even
to
blindness,
and
has
forgotten
that
he
was
cleansed
from
his
old
sins.
10
Therefore,
brethren,
be
even
more
diligent
to
make
your
call
and
election
sure,
for
if
you
do
these
things
you
will
never
stumble;
11
for
so
an
entrance
will
be
supplied
to
you
abundantly
into
the
everlasting
kingdom
of
our
Lord
and
Savior
Jesus
Christ”).
26.
Spiritual
Growth-­‐1:
Demonstrates
we
are
Pleasing
God
who
called
us
to
Grow
(v.
8a
For
if
these
things
are
yours
and
abound,
you
will
be
neither
barren
nor
unfruitful).
Unfruitfulness
in
the
life
of
a
believer
can
mean
two
things:
either
he
was
not
a
believer
to
begin
with
or,
if
he
is
a
believer,
he
is
not
going
to
receive
a
reward.

19. To
counter
unfruitfulness,
then,
it
is
necessary
to
grow.
Those
who
do
not
grow
in
the
spiritual
life
are
simply
not
going
to
produce
fruit.
Page
19
27.
Believers
can
become
spiritually
inactive
at
times
(1:8a
“neither
barren”).
Believers
don’t
merely
“have”
these
qualities;
instead,
they
are
increasing
in
these
qualities.
To
grow
in
these
qualities,
we
must
practice
them
in
the
rough-­‐and-­‐tumble
of
daily
life.
To
be
barren
is
to
be
inactive,
indolent,
and
useless
(cf.
Titus
1:12;
James
2:20–22).
With
these
virtues
increasing
in
one’s
life
(vv.
5–7),
a
Christian
will
not
be
useless
or
ineffective.
The
eight
qualities
mentioned
above
(these
things)
ought
to
be
part
of
every
believer’s
life,
but
they
are
not
static.

20. Page
20
Start
Hour
3
28.
Believers
can
become
spiritually
unfruitful
at
times
(1:8b
“nor
unfruitful”).
“Unfruitful”
means
barren,
unproductive,
and
refers
to
the
life
crowded
with
pleasures
and
cares
(see
Matthew
13:22).
The
false
teachers
exemplified
these
qualities
(see
chapter
2
and
Jude
11).
This
can
happen
when
believers
rest
on
past
achievements,
stagnate,
and
cease
to
grow,
or
when
other
priorities
dampen
our
desire
and
service
to
Christ.
The
false
teachers
sought
knowledge
for
its
own
sake,
but
Peter
explained
that
we
must
go
beyond
knowledge.
Our
knowledge
must
bear
fruit.
When
these
Christian
qualities
are
not
present
in
a
believer’s
life
(vv.
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
(v.
4).
29.
Spiritual
Growth-­‐2:
Deepens
our
personal
and
intimate
Knowledge
of
Jesus
(v.
8b
“in
the
knowledge
of
our
Lord
Jesus
Christ”).
The
Greek
word
used
for
knowledge
is
epiginosko,
which
means
“full
knowledge,”
not
mere
experiential
knowledge.
Generally
speaking,
experiential
knowledge
is
something
that
all
believers
have.
It
is
the
knowledge
that
comes
with
spiritual
maturity.
Believers
“know”
the
Lord
Jesus,
but
their
knowledge
must
bear
fruit
in
such
qualities
as
those
mentioned
above;
otherwise,
the
believers
are
“ineffective”
and
“unfruitful.”
30.
Spiritual
Growth-­‐3:
Prevents
Spiritual
Blindness
(v.
9
“For
he
who
lacks
these
things
is
shortsighted,
even
to
blindness,
and
has
forgotten
that
he
was
cleansed
from
his
old
sins”).
these
things.
The
qualities
mentioned
in
vv.
5–7
(see
v.
10).
While
unbelievers
are
spiritually
blind,
there
are
also
many
believers
who
are
spiritually
blind.
The
reason
for
the
spiritual
blindness
of
believers
is
a
lack
of
growth
that
leads
them
to
forget
the
cleansing
from
[their]
old
sins.
It
is
necessary
for
them
to
grow
spiritually
in
order
to
avoid
developing

21. Page
21
spiritual
blindness.
31.
Believers
can
develop
spiritual
blindness
(1:9a
“shortsighted,
even
to
blindness”).
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.
The
word
muopazo
(shortsighted)
can
also
mean
“to
blink”
or
“to
shut
the
eyes.”
Thus
Peter
may
also
have
meant
that
these
believers
were
intentionally
closing
their
eyes
to
Christ’s
light,
thus
causing
spiritual
blindness.
32.
Believers
can
develop
spiritual
amnesia
(1:9b
“and
has
forgotten
that
he
was
cleansed
from
his
old
sins”).
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.
At
baptism,
believers
professed
their
cleansing
from
past
sins
and
their
break
with
old,
sinful
lifestyles.
A
believer
who
is
“forgetful”
of
this
and
refuses
to
grow
becomes
unfruitful
for
God.
33.
Spiritual
Growth-­‐4:
Assures
us
of
Salvation
(v.
10a
“Therefore,
brethren,
be
even
more
diligent
to
make
your
call
and
election
sure”).
Believers
are
saved
because
they
have
been
elected
by
God.
Growing
and
maturing
spiritually
will
make
their
calling
and
election
sure.
It
will
guarantee
that
they
have
indeed
been
elected
by
God;
it
will
be
the
evidence
of
their
faith.
As
James
teaches,
a
man
shows
his
faith
by
his
works.
To
make
their
election
sure,
believers
must
be
producing
works
that
are
the
result
of
their
faith.
The
Greek
word
translated
“all
the
more
eager”
(spoudasate)
was
also
used
in
1:5,
10,
15;
3:14
“make
every
effort.”
Peter
urgently
called
upon
these
believers
to
determine
to
live
for
God,
no
matter
how
difficult
it
might
become,
and
to
be
growing
in
the
virtues
mentioned
above.
To
confirm
your

22. Page
22
call
and
election
is
also
translated
“make
your
calling
and
election
sure.”
What
does
Peter
mean
by
the
counsel
to
“make
your
call
and
election
sure”
(1:10)?
This
phrase
hits
the
theological
bull’s-­‐eye
Peter
was
aiming
at
in
1:5–9.
Though
God
is
“sure”
who
His
elect
are
and
has
given
them
an
eternally
secure
salvation
(1
Peter
1:1–5;
Romans
8:31–39),
the
Christian
might
not
always
have
inward
assurance
of
salvation.
Security
is
the
fact
revealed
by
the
Holy
Spirit
that
salvation
is
forever.
Assurance
is
one’s
confidence
that
he
or
she
possesses
that
eternal
salvation.
In
other
words,
the
believers
who
pursue
the
spiritual
qualities
mentioned
in
the
context
of
this
phrase
will
guarantee
to
themselves
by
spiritual
fruit
that
they
were
called
(Romans
8:30;
1
Peter
2:21)
and
chosen
(1
Peter
1:2)
by
God
to
salvation.
34.
Spiritual
Growth-­‐5:
Prevents
us
from
Stumbling
(v.
10b
“for
if
you
do
these
things
you
will
never
stumble”).
As
the
Christian
pursues
the
qualities
enumerated
by
Peter
(vv.
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.
Those
who
are
spiritually
immature
stumble
in
the
Christian
faith.
It
is
necessary
to
grow
in
order
to
avoid
this
kind
of
stumbling.
35.
Spiritual
Growth-­‐6:
Pays
Richly
in
Heaven
(v.
11
“for
so
an
entrance
will
be
supplied
to
you
abundantly
into
the
everlasting
kingdom
of
our
Lord
and
Savior
Jesus
Christ”).
The
reward
that
Peter
speaks
about
is
still
future,
for
he
uses
the
future
tense
shall
be.
In
order
to
receive
a
good
position
in
that
Kingdom,
it
is
necessary
to
grow
spiritually.
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)
C.
By
Trusting
His
Word
(1:12–21)

23. Page
23
36.
Peter
Repeats
the
Truths
they
have
been
taught
(v.
12-­‐13
For
this
reason
I
will
not
be
negligent
to
remind
you
always
of
these
things,
though
you
know
and
are
established
in
the
present
truth.
13
Yes,
I
think
it
is
right,
as
long
as
I
am
in
this
tent,
to
stir
you
up
by
reminding
you).
Truth
always
needs
repetition
because
believers
forget
so
easily.
Cf.
2
Thess.
2:5;
Jude
5.
Peter
would
continue
to
“remind”
the
believers
(1:12)
and
refresh
(literally
“wake
up”
or
“arouse”)
their
memories
regarding
the
basic
truths
of
their
faith
as
long
as
he
lived.
The
phrase
as
long
as
I
live
in
the
tent
of
this
body
emphasizes
the
transitoriness
of
this
life
on
earth
(see
Paul’s
use
of
the
word
“tent”
in
2
Corinthians
5:1,
4).
As
nomads
pack
up
their
tents
in
order
to
move
to
a
new
location,
so
human
beings
one
day
will
put
aside
their
physical
bodies
in
order
to
move
into
eternity—in
the
case
of
believers,
to
new
and
glorious
bodies
(1
Corinthians
15:42–44).
Peter
reminds
us
that
the
eternal
realm
matters,
not
the
temporal.
37.
Peter
was
always
prepared
for
Death
(v.
14
knowing
that
shortly
I
must
put
off
my
tent,
just
as
our
Lord
Jesus
Christ
showed
me).
Death
is
described
aptly
as
laying
aside
one’s
tent
(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.
Christ
had
prophesied
the
death
Peter
would
die
almost
40
years
earlier
(John
21:18,
19).
Jesus
knows
our
every
need
and
struggle
to
the
very
end
of
life
on
Earth.
38.
Peter
always
wanted
to
Leave
behind
a
Testimony
for
Christ
(v.
15
Moreover
I
will
be
careful
to
ensure
that
you
always
have
a
reminder
of
these
things
after
my
decease).
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.
Now,
as
an
old
man,
knowing
he
would
soon
die,
Peter
wrote
of
his
coming
departure
calmly
and
fearlessly.
It
would
be
merely
a
“departure”
(the
Greek
word
is
exodos),
a
moving
on
to
another
place.
Peter
was
prepared
to
leave
the
“body”
(1:13)
and
move
into
the
“eternal
kingdom”
(1:11).
Get
words
for
death
from
funeral.

24. Page
24
Peter
again
used
the
Greek
word
spoudaso,
translated
“make
every
effort,”
to
reveal
his
urgency
and
strong
desire
(see
1:5;
1:10).
Peter
wrote
that
he
would
make
every
effort
so
that
the
believers
would
always
be
able
to
remember
these
things.
In
other
words,
Peter
wanted
to
make
sure
that
his
teaching
would
be
available
to
them
after
his
death.
“These
things”
could
refer
to
more
than
just
Peter’s
words
in
this
letter.
Some
scholars
suggest
that
Peter
was
referring
to
the
Gospel
of
Mark,
for
Peter
is
thought
to
have
been
Mark’s
major
source.
Peter
Was
an
Eyewitness
to
the
Truth
v.
16-­‐18
16
For
we
did
not
follow
cunningly
devised
fables
when
we
made
known
to
you
the
power
and
coming
of
our
Lord
Jesus
Christ,
but
were
eyewitnesses
of
His
majesty.
17
For
He
received
from
God
the
Father
honor
and
glory
when
such
a
voice
came
to
Him
from
the
Excellent
Glory:
“This
is
My
beloved
Son,
in
whom
I
am
well
pleased.”
18
And
we
heard
this
voice
which
came
from
heaven
when
we
were
with
Him
on
the
holy
mountain.
39.
Peter
affirmed
this
was
truth
(1:16a
For
we
did
not
follow
cunningly
devised
fables).
The
word
for
“fables”
was
used
to
refer
to
mythical
stories
about
gods
and
miracles
(cf.
1
Tim.
1:4;
4:7;
2
Tim.
4:5;
Titus
1:14).
Peter
gave
evidences
in
the
following
verses
to
prove
that
he
wrote
the
truth
of
God
as
a
genuinely
inspired
writer.
40.
Peter’s
gives
an
eyewitness
account
of
the
Transfiguration
&
Christ's
Ministry
(1:16b–18
“when
we
made
known
to
you
the
power
and
coming
of
our
Lord
Jesus
Christ,
but
were
eyewitnesses
of
His
majesty.
17
For
He
received
from
God
the
Father
honor
and
glory
when
such
a
voice
came
to
Him
from
the
Excellent
Glory:
“This
is
My
beloved
Son,
in
whom
I
am
well
pleased.”
18
And
we
heard
this
voice
which
came
from
heaven
when
we
were
with
Him
on
the
holy
mountain”).
1:16b
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
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

25. majesty,
especially
His
miracles,
resurrection
body,
and
ascension
into
heaven.
Peter,
however,
is
referring
to
a
more
specific
event
which
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
the
His
second
coming
(cf.
Matt.
16:28;
Page
25
17:1–8).
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.
Peter
and
the
apostles
had
been
eyewitnesses
of
[Jesus’]
majesty.
They
knew
who
Jesus
was
because
they
had
seen
Jesus’
majesty
with
their
own
eyes.
Peter
was
referring
to
the
Transfiguration,
where
Jesus’
divine
identity
had
been
revealed
to
Peter
and
two
other
disciples,
James
and
John
(see
Matthew
17:1–8;
Mark
9:2–8;
Luke
9:28–36).
At
the
Transfiguration,
the
three
disciples
received
a
foretaste
of
what
Christ
would
be
like
in
glory
and
what
eternity
with
him
would
be
like.
Thus
all
that
the
apostles
taught
and
wrote,
even
regarding
the
awesome
power
of
Christ
and
the
promise
of
his
second
coming,
was
grounded
in
experience
and
fact,
without
embellishment
or
speculation.
The
believers
must
always
remember
that
the
truth
they
received
was
truth
indeed,
passed
on
by
those
who
had
lived
with
and
learned
from
Jesus.
Jesus
had
revealed
some
of
his
most
unusual
demonstrations
of
“power”
to
his
disciples
alone.
He
had
stood
up
in
their
partly
swamped
boat
and
had
taken
command
of
the
wind
and
the
waves.
He
had
walked
on
water.
He
had
given
three
of
them
an
incredible
glimpse
of
his
glory.
The
disciples
later
relied
on
what
they
had
seen
and
experienced.
At
first,
most
of
it
was
hard
to
understand.
Even
after
the
Transfiguration,
Jesus
had
ordered
the
three
amazed
disciples
“not
to
tell
anyone
what
they
had
seen
until
the
Son
of
Man
had
risen
from
the
dead”
(Mark
9:9).
1:17
Excellent
Glory.
A
reference
to
the
glory
cloud
on
the
Mt.
of
Transfiguration
from
which
God
spoke
to
the
disciples
(Matt.
17:5).
The
Transfiguration
was
a
brief
glimpse
of
Jesus’
true
“glory
from
God
the
Father.”
This
was
God’s
divine
affirmation
of
everything
Jesus
had
done
and
was
about
to
do.
The
Transfiguration
assured
the
disciples
that
their
commitment
was
well
placed
and
their
eternity
was
secure.
Jesus
was
truly
the
Messiah,
the
divine
Son
of
God.
On
earth,
Jesus
appeared
as
a
man,
a
poor
carpenter
from
Nazareth
turned
itinerant
preacher.
But
at
the
Transfiguration,
Jesus’
true
identity
was
revealed
with
the
glorious
radiance
that
he
had
before
coming
to
earth
(John
17:5;
Philippians
2:6)
and
that
he
will
have
when
he
returns
in
glory
to
establish
his
kingdom
(Revelation
1:14–15).
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

26. Page
26
9:27–36).
1:18
when
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
Mt.
of
Transfiguration
to
see
the
preview
of
the
kingdom
and
glory
of
Christ,
as
were
he,
James,
and
John.
The
name
of
this
mountain
is
Mount
Hermon,
the
highest
mountain
in
all
of
the
Holy
Land.
This
mount
was
not
holy
before
the
Transfiguration;
it
became
a
holy
mount
because
the
Shechinah
Glory
of
the
Messiah
was
revealed.
Thus
New
Testament
revelation
was
authenticated
because
it
came
by
Jesus
the
Messiah,
by
means
of
His
glory
and
by
means
of
the
voice,
which
was
borne
out
of
heaven.
Trust
God’s
Inspired
Word
(1:19–21
“And
so
we
have
the
prophetic
word
confirmed,
which
you
do
well
to
heed
as
a
light
that
shines
in
a
dark
place,
until
the
day
dawns
and
the
morning
star
rises
in
your
hearts;
20
knowing
this
first,
that
no
prophecy
of
Scripture
is
of
any
private
interpretation,
21
for
prophecy
never
came
by
the
will
of
man,
but
holy
men
of
God
spoke
as
they
were
moved
by
the
Holy
Spirit”).
41.
God’s
Word
Trumps
Any
Experience
(1:19
“And
so
we
have
the
prophetic
word
confirmed,
which
you
do
well
to
heed
as
a
light
that
shines
in
a
dark
place,
until
the
day
dawns
and
the
morning
star
rises
in
your
hearts”).
The
first
main
point
is
that
the
word
of
prophecy
is
a
surer
confirmation
of
God’s
truth
than
the
voice
from
Heaven.
Peter
points
out
that
the
written
words
of
the
Old
Testament
are
more
convincing
than
an
audible
voice.
He
is
saying,
“Although
I
was
an
eyewitness
to
the
life
of
the
Messiah,
although
I
was
an
eyewitness
to
the
events
of
the
Transfiguration,
although
I
was
an
eyewitness
of
the
majesty
of
the
Son
of
Man
and
I
heard
with
my
own
ears
the
voice
of
God
the
Father,
all
this
does
not
guarantee
the
truth
of
my
experience.”
42.
The
Bible
is
the
very
Word
of
God
(1:19a
“And
so
we
have
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.

27. Page
27
Luke
24:27).
43.
The
prophetic
word
(Scripture)
is
more
complete,
more
permanent,
and
more
authoritative
than
the
experience
of
anyone
(1:19b
“confirmed”).
This
translation
could
indicate
that
the
eyewitness
account
of
Christ’s
majesty
at
the
Transfiguration
confirmed
the
Scriptures.
However,
the
Gr.
word
order
is
crucial
in
that
it
does
not
say
that.
It
says,
“And
we
have
more
sure
the
prophetic
word.”
That
original
arrangement
of
the
sentence
supports
the
interpretation
that
Peter
is
ranking
Scripture
over
experience.
The
prophetic
word
(Scripture)
is
more
complete,
more
permanent,
and
more
authoritative
than
the
experience
of
anyone.
More
specifically,
the
Word
of
God
is
a
more
reliable
verification
of
the
teachings
about
the
person,
atonement,
and
second
coming
of
Christ
than
even
the
genuine
first
hand
experiences
of
the
apostles
themselves.
44.
Because
of
false
teachers
always
around
us,
we
must
carefully
understand
God's
Word
(1:19c
“which
you
do
well
to
heed”).
Peter
was
warning
believers
that
since
they
would
be
exposed
to
false
teachers,
they
must
pay
careful
attention
to
Scripture.
The
Word
of
God
is
not
verified
by
any
individual’s
experience.
Rather,
experience
is
to
be
judged
by
the
Word
of
God.
Peter
is
saying
that
he
is
strongly
convinced,
not
because
he
heard
the
voice
from
Heaven,
but
because
Jesus
fulfilled
the
prophecies
of
the
Old
Testament.
The
word
of
prophecy
from
the
Old
Testament
is
a
surer
confirmation
of
God’s
truth
than
the
voice
from
Heaven.
When
put
together
with
New
Testament
revelation,
the
written
Word
of
God
is
more
convincing
than
anyone’s
personal
experience.
45.
God's
Word
is
the
only
light
that
can
shine
in
the
great
darkness
of
spiritual
error
(1:19d
“as
a
light
that
shines
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).

28. How
does
Peter
explain
the
doctrine
of
the
inspiration
of
Scripture
(1:19–21)?
Scripture,
claims
Peter,
is
not
of
human
origin.
Neither
is
Scripture
the
result
of
human
will
(1:21).
The
emphasis
in
this
phrase
is
that
no
part
of
Scripture
was
produced
solely
because
men
wanted
it
so.
The
Bible
is
not
the
product
of
sheer
human
effort.
The
prophets,
in
fact,
often
wrote
what
they
could
not
understand
(1
Peter
1:10–11),
but
they
were
nevertheless
faithful
to
write
what
God
revealed
to
them.
Instead
of
relying
on
their
own
purposes,
men
were
“moved
by
the
Holy
Spirit”
(1:21)
to
write.
Grammatically,
this
means
that
they
were
continually
carried
or
borne
along
by
the
Spirit
of
God
(Luke
1:70;
Acts
27:15,
17).
The
Holy
Spirit
thus
is
the
divine
author
and
originator,
the
producer
of
the
Scriptures.
In
the
Old
Testament
alone,
the
human
writers
refer
to
their
writings
as
the
words
of
God
over
3,800
times
(Jeremiah
1:4;
3:2;
Romans
3:2;
1
Corinthians
2:10).
Though
the
human
writers
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
documents
of
Scripture
are
therefore
inspired
(God-­‐breathed,
2
Timothy
3:16),
and
inerrant
(without
error,
John
10:34–35;
17:17;
Titus
1:2).
Peter
here
has
described
the
process
of
inspiration
that
created
an
inerrant
original
text
(Proverbs
30:5;
1
Corinthians
14:36;
1
Thessalonians
2:13).
46.
We
are
saved
by,
trusting
in,
and
looking
for
the
coming
of
the
Light
of
the
World,
Jesus
Christ
our
Savior
(1:19e
“until
the
day
dawns
and
the
morning
star
Page
28
rises
in
your
hearts”).
These
simultaneous
images
mark
the
parousia,
i.e.,
the
appearing
of
Jesus
Christ
(cf.
Luke
1:78;
Rev.
2:28;
22:16).
Morning
Star:
Greek
phosphoros––
1:19––literally,
“light-­‐bearer”
or
“light-­‐bringer.”
In
1
Peter,
Christ
is
called
the
Morning
Star.
Christians
today
have
the
light
of
Christ
within
their
hearts.
47.
God’s
Word
originated
with
God
not
with
men
(1:20
“knowing
this
first,
that
no
prophecy
of
Scripture
is
of
any
private
interpretation”).
private
interpretation.
The
Gr.
word
for
“interpretation”
has
the
idea
of
a
“loosing,”
as
if
to
say
no
Scripture
is
the
result
of
any
human
being
privately,

29. “untying”
and
“loosing”
the
truth.
Peter’s
point
is
not
so
much
about
how
to
interpret
Scripture,
but
rather
how
Scripture
originated,
and
what
its
source
was.
The
false
prophets
untied
and
loosed
their
own
ideas.
But
no
part
of
God’s
revelation
was
unveiled
or
revealed
from
a
human
source
or
out
of
the
prophet’s
unaided
understanding
(see
v.
21).
48.
God
Moved
and
Guided
the
Prophets
&
Apostles
to
Write
His
Word
(1:21
Page
29
“for
prophecy
never
came
by
the
will
of
man,
but
holy
men
of
God
spoke
as
they
were
moved
by
the
Holy
Spirit”).
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.
moved
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
3800
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
which
created
an
inerrant
original
text
(cf.
Prov.
30:5;
1
Cor.
14:36;
1
Thess.
2:13).
The
Revelation
of
God
through
His
Word
is
massively
taught
in
2
Peter.
In
2
Peter
1:16-­‐21
we
have
one
of
the
greatest
explanations
of
the
priority
above
all
other
experiences
in
life,
we
are
to
give
to
God’s
Word
written
down,
inspired
by
God.
A
similar
indication
of
the
character
of
all
Old
Testament
writings
as
God’s
words
is
found
in
2
Peter
1:21.
Speaking
of
the
prophecies
of
Scripture
(v.
20),
which
means
at
least
the
Old
Testament
Scriptures
to
which
Peter
encourages
his
readers
to
give
careful
attention
(v.
19),
Peter
says
that
none
of
these
prophecies
ever
came
“by
the
impulse
of
man,”
but
that
“men
moved
by
the
Holy
Spirit
spoke
from
God.”

30. Page
30
II.
Guard
God’s
Truth—chapter
2
(key
verse
is
v.2)
49.
Who
were
the
false
teachers
in
the
early
church
that
Peter
addressed
in
2
Peter?
The
ones
who
deny
Christ
and
twist
the
Scriptures.
They
bring
true
faith
into
disrepute.
They
mock
the
Second
Coming
of
Christ.
It
is
not
too
much
to
claim
that
Peter’s
primary
response
to
false
teaching
is
knowledge
of
true
doctrine.
Falsehood
may
come
in
a
variety
of
shades,
but
they
stand
revealed
as
wrong
when
compared
with
the
truth.
Peter
was
just
as
concerned
to
show
the
immoral
character
of
false
teachers
as
he
was
to
expose
their
teaching.
He
describes
them
in
more
detail
than
he
does
their
doctrine.
He
knows
that
the
quality
of
fruit
reveals
the
soundness
of
the
tree.
Wickedness
is
not
the
product
of
sound
doctrine
but
of
“destructive
heresies”
(2:1).
Peter
urges
Christians
to
pursue
a
deliberate
plan
of
spiritual
growth
(1:5–9),
allowing
a
life
of
integrity
to
expose
what
is
false.
Peter
countered
these
teachers
by
exposing
their
lies
(2:1–3,
10–11,
14,
18–19;
3:3,
16),
predicting
their
eventual
punishment
(2:1,
3–10,
12–22;
3:16),
and
emphasizing
the
Spirit-­‐inspired
Scriptures
as
the
ultimate
authority
(1:16–21;
3:2,
15–16).
Importance
for
Today.
Today,
false
teachers
wrench
Bible
verses
out
of
context,
entice
believers
down
doctrinal
tangents,
build
large
followings
for
their
own
power
and
profit,
and
exploit
the
gullible
and
weak.
False
teachers
today
may
be
the
ones
who
ignore
or
leave
out
elements
of
scriptural
teaching
such
as:
warnings
about
Christ’s
second
coming;
or
dangers
of
cultural
infiltration
into
our
lifestyles
through
materialism
and
secularism;
or
pitfalls
of
sexual
immorality
and
greed
Believers
today
would
do
well
to
heed
Peter’s
warnings
against
false
teachers;
the
danger
is
great.
Christians
need
discernment
in
order
to
discover
false
teachers
and
courage
to
resist
and
refute
their
lies.
God
will
give
us
what
we
need
if
we
read,
study,
and
apply
his
Word,
the
Bible.
To
reject
error,
we
need
to
know
the
truth.
How
well
grounded
are
you
in
the
basic
doctrines
of
the
Christian
faith?
How
well
do
you
know
your
Bible?

31. Page
31
Start
Hour
4
A.
Beware
of
Infiltrators
(2:1–3
“But
there
were
also
false
prophets
among
the
people,
even
as
there
will
be
false
teachers
among
you,
who
will
secretly
bring
in
destructive
heresies,
even
denying
the
Lord
who
bought
them,
and
bring
on
themselves
swift
destruction.
2
And
many
will
follow
their
destructive
ways,
because
of
whom
the
way
of
truth
will
be
blasphemed.
3
By
covetousness
they
will
exploit
you
with
deceptive
words;
for
a
long
time
their
judgment
has
not
been
idle,
and
their
destruction
does
not
slumber”).
50.
False
teachers
and
prophets
have
been
around
since
ancient
times
(2:1a
“But
there
were
also
false
prophets
among
the
people”).
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
(2
Cor.
11:3,
4).
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).
51.
Peter
was
just
repeating
what
Jesus
had
told
the
disciples:
that
false
teachers
would
come
(2:1b
“even
as
there
will
be
false
teachers
among
you”).
“Beware
of
false
prophets,
who
come
to
you
in
sheep’s
clothing
but
inwardly
are
ravenous
wolves.
You
will
know
them
by
their
fruits”
(Matthew
7:15–
16).
“And
many
false
prophets
will
arise
and
lead
many
astray”
(Matthew
24:11).
“False
messiahs
and
false
prophets
will
appear
and
produce
signs
and
omens,
to
lead
astray,
if
possible,
the
elect.
But
be
alert;
I
have
already
told
you
everything”
(Mark
13:22–23).
52.
Peter
explained
that
false
teachers
would
infiltrate
the
early
churches
just
as
the
gospel
message
was
spreading
(2:1c
“who
will
secretly
bring
in

32. Page
32
destructive”).
Like
Peter,
the
apostles
Paul
&
John
were
aware
of
the
dangers
of
the
false
teachers:
“I
know
that
after
I
have
gone,
savage
wolves
will
come
in
among
you,
not
sparing
the
flock.
Some
even
from
your
own
group
will
come
distorting
the
truth
in
order
to
entice
the
disciples
to
follow
them”
(Acts
20:29–30).
“For
such
boasters
are
false
apostles,
deceitful
workers,
disguising
themselves
as
apostles
of
Christ.
And
no
wonder!
Even
Satan
disguises
himself
as
an
angel
of
light.
So
it
is
not
strange
if
his
ministers
also
disguise
themselves
as
ministers
of
righteousness.
Their
end
will
match
their
deeds”
(2
Corinthians
11:13–15).
“I
am
astonished
that
you
are
so
quickly
deserting
the
one
who
called
you
in
the
grace
of
Christ
and
are
turning
to
a
different
gospel—not
that
there
is
another
gospel,
but
there
are
some
who
are
confusing
you
and
want
to
pervert
the
gospel
of
Christ”
(Galatians
1:6–7).
“Now
the
Spirit
expressly
says
that
in
later
times
some
will
renounce
the
faith
by
paying
attention
to
deceitful
spirits
and
teachings
of
demons,
through
the
hypocrisy
of
liars
whose
consciences
are
seared
with
a
hot
iron”
(1
Timothy
4:1–2
).
“Many
deceivers
have
gone
out
into
the
world,
those
who
do
not
confess
that
Jesus
Christ
has
come
in
the
flesh;
any
such
person
is
the
deceiver
and
the
antichrist!
Be
on
your
guard”
(2
John
7–8).
53.
False
Teachers
Spread
Damning
Doctrines
(2:1d
“heresies”).
The
false
teachers
parade
themselves
as
Christian
pastors,
teachers,
and
evangelists
(cf.
Jude
4).
“Heresies”
means
self-­‐designed
religious
lies
which
lead
to
division
and
faction
(cf.
1
Cor.
11:19;
Gal.
5:20).
The
Gr.
word
for
“destructive”
basically
means
damnation.
This
word
is
used
6
times
in
this
letter
and
always
speaks
of
final
damnation
(vv.
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).

33. Page
33
54.
False
Teachers
Deny
Christ's
Deity
(2:1e
“even
denying
the
Lord
”).
denying
the
Lord.
This
phrase
exposes
the
depth
of
the
crime
and
guilt
of
the
false
teachers.
This
unusual
Gr.
word
(despotes)
for
“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.
55.
False
Teachers
Deny
God’s
Love
(2:1e
“who
bought
them,
and
bring
on
themselves
swift
destruction”).
How
could
these
false
teachers,
who
had
been
believers
and
whom
the
Lord
had
“bought,”
end
up
in
eternal
destruction?
There
are
five
main
views
about
this
question:
1. These
false
teachers
had
been
believers,
but
had
lost
their
salvation.
The
problem
with
this
view
is
that
it
contradicts
other
Scriptures
that
say
a
person
cannot
lose
his
or
her
salvation
(see
John
3:16;
5:24;
10:28–29;
Romans
8:28–39).
2. These
false
teachers
had
joined
the
Christian
community
and
seemed
to
be
part
of
it,
but
they
later
denounced
Christ
and
tried
to
convince
others
to
do
the
same
(see
note
on
2:20–21).
3. These
false
teachers
were
“bought”
in
the
sense
of
“created,”
but
not
“saved.”
The
problem
here
is
that
a
different
word
would
have
been
used
if
Peter
had
meant
this.
4. These
false
teachers
only
said
that
they
were
saved,
“bought”
by
Christ’s
blood.
But
they
were
lying.
Possibly,
but
who
can
know?
5. These
false
teachers
had
been
“bought”
by
the
blood
of
Christ,
as
Christ’s
blood
is
sufficient
to
save
everyone
who
ever
lived
if
everyone
chose
to
believe.
However,
the
false
teachers
never
accepted
Christ
as
their
Savior
and
thus
were
never
saved
in
the
first
place.
Potentially
Christ
died
for
everyone,
but
only
those
who
believe
and
follow
will
be
saved.
Of
the
five
views,
the
second
and
fifth
are
the
most
plausible.
56.
False
Teachers
are
Hypocrites
(2:2a
“and
many
will
follow
their
destructive
ways,
because
of
whom
the
way
of
truth
will
be
blasphemed”).

34. 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.
Page
34
57.
False
Teachers
are
Covetous
(2:3
“By
covetousness
they
will
exploit
you
with
deceptive
words;
for
a
long
time
their
judgment
has
not
been
idle,
and
their
destruction
does
not
slumber”).
By
covetousness.
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
judgment
has
not
been
idle.
The
principle
that
God
is
going
to
damn
false
teachers
was
set
in
place
in
eternity
past,
repeated
throughout
the
OT,
and
“has
not
been
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
does
not
slumber.
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;
Is.
9:15;
28:15,
22;
Jer.
9:3,
5;
14:14;
23:25,
26;
Rev.
21:8,
27).
B.
Remember
the
Rebels
(2:4–9)
58.
Remember
Example-­‐1:
God
didn’t
tolerate
the
Rebellion
of
Genesis
6’s
Angels
(2:4
“For
if
God
did
not
spare
the
angels
who
sinned,
but
cast
them
down
to
hell
and
delivered
them
into
chains
of
darkness,
to
be
reserved
for
judgment”).
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
3
powerful
illustrations
of
past
divine
judgment
on
the
wicked.
These
illustrations
set
the
precedents
for
the
future
and
final
judgment
on
liars
and
deceivers.
if.
This
is
better
translated
“since”
because
there
is
no
doubt
about
the
history
of
judgment
which
Peter
is
about
to
recount.
Though
God
has
no

35. pleasure
in
the
death
of
the
wicked
(Ezek.
33:11),
He
must
judge
wickedness
because
His
holiness
requires
it
(2
Thess.
1:7–9).
59.
God
describes
the
angels
who
sinned
as
being
similar
to
the
sexual
perversion
of
Sodom
&
Gomorrah
(2:4a
“For
if
God
did
not
spare
the
angels
who
Page
35
sinned”).
Jude
1:6
explains
that
they
“did
not
keep
their
proper
domain”
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
(v.
5;
Gen.
6:1–3)
who
left
their
normal
state
and
lusted
after
women,
and
2)
before
the
destruction
of
Sodom
and
Gomorrah
(v.
6;
Gen.
19).
See
note
on
Gen.
6:1,
2;
Jude
6.
60.
God
designed
a
special
prison
for
super-­‐rebellious
angels
(2:4b
“but
cast
them
down
to
hell”).
cast
them
down
to
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
note
on
Col.
2:14;
1
Pet.
3:18,
19).
61.
Demons
(fallen
angels)
fear
being
consigned
to
the
Pit
(2:4c
“and
delivered
them
into
chains
of
darkness”).
chains
of
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.
62.
God
will
judge
and
eternally
punish
rebellious
angels
(2:4d
“to
be
reserved
for
judgment”).
reserved
for
judgment.
These
permanently
incarcerated
demons
are
like
prisoners
who
are
incarcerated
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).

36. 63.
Remember
Example-­‐2:
God
didn’t
tolerate
the
Evils
of
the
Pre-­‐Flood
World
Page
36
(2:5
“and
did
not
spare
the
ancient
world,
but
saved
Noah,
one
of
eight
people,
a
preacher
of
righteousness,
bringing
in
the
flood
on
the
world
of
the
ungodly”).
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
world-­‐wide
flood
(cf.
Gen.
6–8).
The
human
race
was
reduced
to
8
people
by
that
judgment
(cf.
1
Pet.
3:20).
a
preacher
of
righteousness.
See
Gen.
6:9;
7:1.
His
life
spoke
of
righteousness
as
he
called
people
to
repent
and
avoid
the
flood
judgment.
64.
Remember
Example-­‐3:
God
didn’t
tolerate
the
Homosexuality
of
the
Cities
of
the
Plain
(2:6
“and
turning
the
cities
of
Sodom
and
Gomorrah
into
ashes,
condemned
them
to
destruction,
making
them
an
example
to
those
who
afterward
would
live
ungodly”).
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.
65.
Homosexuality
has
always
been
a
sinful
abomination
(Romans
1:26-­‐27;
1
Cor.
6:9;
1
Tim.
1:8-­‐10)
against
God
(Gen.
19),
even
before
the
Mosaic
Law
(Lev.
18:22,
20:13;
Deut.
23:17-­‐18;
1
Kin.
14:24).
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.
66.
Always
remember
that
only
God
Knew
Lot’s
Heart
(2:7-­‐8
“and
delivered
righteous
Lot,
who
was
oppressed
by
the
filthy
conduct
of
the
wicked
8
(for
that
righteous
man,
dwelling
among
them,
tormented
his
righteous
soul
from
day
to
day
by
seeing
and
hearing
their
lawless
deeds”).
delivered
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

37. 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
S
of
the
Dead
Sea),
Peter
pointed
out
that
God’s
people
were
rescued
(v.
5;
cf.
v.
9).
The
Gr.
word
for
“oppressed”
implies
that
Lot
was
troubled
deeply
and
tortured
(the
meaning
of
“tormented”)
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.
“Licentiousness”
means
open
and
excessive
indulgence
in
sexual
sins.
Licentious
people
have
no
sense
of
shame
or
restraint
(an
example
of
the
licentiousness
in
this
city
can
be
found
in
Genesis
19:1–9).
Peter
described
Lot
as
a
Page
37
righteous
man
who
was
horrified
by
the
evil
in
the
city.
Angel
visitors
rescued
Lot
and
his
family
by
taking
them
away
from
the
city
before
it
was
destroyed.
The
Genesis
account
does
not
make
Lot
appear
to
have
been
very
“righteous”
at
all.
In
fact,
it
portrays
Lot
as
having
little
backbone,
little
concern
about
immorality,
drunk,
and
so
deeply
involved
in
the
city
that
the
angels
had
to
literally
drag
him
away
from
it.
Believers
today,
tormented
by
the
sin
they
see
around
them,
can
take
heart
in
the
knowledge
that
one
day
God
will
make
everything
right.
The
wicked
will
be
punished;
the
righteous
(God’s
chosen
people)
will
be
rescued.
Just
as
God
rescued
Lot
from
Sodom,
so
he
is
able
to
rescue
us
from
the
temptations
and
trials
we
face
in
a
wicked
world.
Lot
was
not
sinless,
but
he
put
his
trust
in
God
and
was
spared
when
Sodom
was
destroyed.
God
will
punish
those
who
cause
the
temptations
and
trials,
so
we
need
never
worry
about
justice
being
done.
67.
God
Always
Makes
a
Way
of
Escape
(2:9a
“then
the
Lord
knows
how
to
deliver
the
godly
out
of
temptations”).
to
deliver
the
godly
out
of
temptations.
The
Gr.
word
for
“temptations”
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.
This
“then”
phrase
completes
the
“if”
phrases
of
2:4,
5,
6,
and
7—if
the
Lord
has
done
all
this
in
the
past,
then
he
obviously
knows
how
to
rescue
the
godly
from
trial.
These
words
were
comforting
to
Peter’s
readers
and
continue
to
be
comforting
to
believers
today.
God
knows
each
of
us
and
keeps
track
of
our
suffering.
Noah
and
Lot
had
stood
the
“trial,”
staying
true
to
God
alone