By L.M. Grant
ISBN: 978-1-927120-38-5
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Table of Contents
First Peter
Preface
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Second Peter
Preface
Chapter 1
Chapter 2
Chapter 3
Preface
To Peter were committed the keys of the kingdom of heaven (Matt. 16:19); and he writes specially to Jewish believers (“sojourners of the dispersion - 1 Peter 1:1 JND) for it was to Israel that the kingdom had been promised. And though the kingdom will not come in its great glory until the nation itself receives Christ at the end of the tribulation, yet today the kingdom is in a “Mystery” called the kingdom of heaven, its headquarters in heaven, where Christ awaits the Day of His manifested glory. Peter’s ministry then deals with the government of the Father in administering this kingdom, which is the sphere of Christian profession in the world today. Furthermore he stresses the spiritual and moral responsibilities of believers as subject to such government. Of course, we have a yet more blessed relationship than this, as members of the body of Christ, the church; but Paul writes of this, not Peter, who was specially the apostle to the Jews.
Chapter 1
Peter writes with apostolic authority and though it is directly to the dispersed Jewish Christians (strangers both because Jews among Gentiles, and because Christians separated from Jewish relatives), yet we who are Gentile believers may well recognize, that much of this is just as applicable to ourselves. We too are pilgrims and strangers, not at home on earth.
The areas spoken of in verse 1 are all in present-day Turkey, for Asia at that time was Asia Minor, on the western end of Turkey.
Precious it is in their trying position as strangers to be told of having been elected according to the foreknowledge of God the Father. God, in perfect knowledge beforehand of all the facts concerning all that would ever transpire, had chosen them. Nothing had been left unconsidered in regard to this election, and therefore the child of God may be at perfect rest in regard to the whole matter. He himself may not understand it thoroughly, but God does.
Sanctification of the Spirit is next noted here. It speaks of the internal work of the Spirit of God in souls, by which they are set apart from the world. And it is this that leads to the obedience and sprinkling of the blood of Jesus Christ. The obedience of Jesus Christ is subjection of heart to the One who Himself has exemplified perfect, willing obedience in His pathway on earth. As He delighted to do Lord’s will, so we too are called to such devoted obedience. But the sprinkling of blood is a vital matter here too, for His own sacrifice alone could bring us into such a relationship with God as His willing servants: the question of our sins and disobedience must be met by this one precious provision.
And he desires grace and peace to be multiplied toward them; grace to elevate them above the trials they endured; peace to preserve them from the anxiety of their trials.
Now Peter takes great delight (as does Paul in Eph. 3) in the preciousness of the revelation of the glory of God the Father in the Person of the Lord Jesus Christ. This blessed Name is that by which God is now revealed, as He was not in the Old Testament. And by His abundant mercy He had begotten them again unto a living hope. Israel had been begotten first as a nation; now individuals had been born again: mercy had met them where they were, and in that place awakened in their souls a living hope, for the Lord Jesus had been raised from the dead.
He Himself in resurrection is therefore the pledge of their inheritance, incorruptible and undefiled, and that fades not away. This is in contrast to Israel’s earthly inheritance, which had already been corrupted, defiled, now a mere shadow of what it had been. Now they had what was perfectly secure, reserved in heaven for them, a contrast to former earthly aspirations. If, as we see in verse 4, the inheritance is reserved for believers, in verse 5 they too are kept for the inheritance by nothing less than the power of God. On their part, faith was that which depended upon God’s power, in view of salvation, that is, being saved totally out of this world at the coming of the Lord, a final, complete salvation now on the verge of being revealed, and of course that which will introduce them into their heavenly inheritance.
In this the children of God greatly rejoice, that is, in the assured prospect of matchless blessing in view. This is so in spite of the fact that for a brief time first, God sees a need of their being in heaviness through many trials. How good to see here that deep sorrow might yet be accompanied by great joy, a joy that is known only by faith in what God has revealed. Not that the sorrow is minimized for it is said to be the grief of many trials of various kinds; but it is transcended by the certainty and blessedness of that salvation, which is near.
More than this, the very trial of our faith is in God’s account much more precious than the refining process of gold. Gold is of so great value to men, and endurable but which, God says, perishes. But though the trial may be as severe as fire, yet it will pass, while the precious results of it will not only remain, but “be found unto praise and honor and glory at the appearing of Jesus Christ.” This is surely the result, but that which gives Him praise and honor and glory will certainly fill our own hearts with exultant joy. At Christ’s manifestation in glory this too will be manifested in its splendor.
Yet even now He Himself is so made known to us that we love Him in spite of not having seen Him; and faith in Himself so transcends the lack of present sight, that we now rejoice with joy unspeakable and full of glory. This is of course miraculous, with joy so full that it cannot be expressed. What a compensation indeed! And there is no reason that we may not have the same abounding joy, no matter what trials may face us.
For it is as true of us as of them, “receiving the end of your faith, the salvation of souls,” a salvation infinitely higher than any salvation Israel ever enjoyed from the bondage of enemies. Such salvation was merely of their bodies, temporal and temporary.
As to the salvation of souls, not even prophets in the Old Testament could say they were saved: they wrote in advance about such a salvation, by the power of the Spirit of God; but enquired and searched diligently as to what was the full meaning of their own writings, and the salvation that was to be revealed, the grace that was to come to believers in the present age. Though they too, by grace through faith, will be in heaven, and on the ground of the sacrifice of Christ; yet they did not then know the salvation of their souls because Christ had not yet died to accomplish salvation. This is a truth that could not have been taught before His death.
They searched their own writings then, in desire to learn what this salvation was; and to what time it referred, when the Spirit of Christ in them spoke of the sufferings of Christ, and the resulting glory. For instance, Isaiah the prophet must have greatly puzzled led over his own writing of his chapter 53. He could never have conceived this in his own mind. Indeed, even the disciples who companied with the Lord Jesus during His ministry on earth, though they admired and adored Him, yet did not believe Him when He spoke plainly, on various occasions, of His approaching death and resurrection. Peter denied it emphatically, for which the Lord administered a solemn rebuke (Matt.16:21-23). But it was revealed by God to the prophets that the things of which they wrote were future not to be accomplished in their time. For instance, Daniel 9:24-26 is explicit that from the time of the commandment given to restore and rebuild Jerusalem, there would be sixty-nine “heptads,” that is, 69 weeks of years (483 years) until Messiah came, and after that time He would be “cut off.” That time of course came precisely as it was prophesied, and those things once ministered by Old Testament prophets were then reported by apostles and New Testament prophets who had been eye-witnesses of the death and resurrection of Christ. Moreover, there was Divine power given to their preaching by the Holy Ghost sent down from heaven, the same Spirit who had energized the words of the prophets, There things too are of such tremendous importance that angels desire to look into them. How much more should we, who have a vital, personal interest in this great salvation, which angels do not!
“Wherefore, gird up the loins of your mind.” In view of so great and precious a revelation, let our minds be all attention, no loose ends, but with undivided concern for knowing this salvation in its fullness. “”Be sober,” that is, having wise discretion, no light, flippant outlook, as we serve a rejected but glorified Lord. “And hope to the end.” It is not a questionable hope, for it is positively stated that grace is to be brought to us at the revelation of Jesus Christ. Therefore it is maintaining a fresh, real anticipation of this undimmed in the heart, no allowing of it to become a mere doctrine put on the shelf for possible future use. It is not the coming of Christ for His saints that is here spoken of, but His revelation in glory later, when His grace will be displayed marvelously in His own.
“As children of obedience,” those who by new birth have obtained that precious character let them act according to such character, with an obedience of willing, devoted affection. This involves refusing to conform to their former lusts, which were the result of ignorance. And ignorance is not merely misunderstanding, but ignoring of what may be known. The child of God knows there is no happiness in this, and he himself has that which infinitely transcends. Precious it is to walk in the sphere of his new birth.
On the basis of the fact that the Father who has called us is holy, this same character is to be seen in all His children in every department of life. Even the Old Testament had said, “Be ye holy, for I am holy;” not “because the law requires it” (Lev.11:44). If it was true then, how much more so for those who know the saving grace of the Lord Jesus Christ! This is loving conformity to a Person, not demanded conformity to a law; and it involves the love of what is good, the abhorrence of evil.
In verse 17, the Father’s government is seen, not government as Judge of the whole earth but as a Father in own house. Precious it is that believers call on Him as Father, a Father who is perfectly fair and impartial in discerning and judging of the character of every work. He does not deal with us as with the world, for it is an absolute fact that in this regard believers “shall not come into judgment” (John 5:24); but He deals as a Father with His children and He will certainly not allow evil in His own household. Therefore we should pass the time of sojourning here in fear, not the fear of eternal judgment, but in healthy fear of God, a sober, serious respect for His absolute authority and His supreme dignity, which is not by any means set aside because He is a Father of abounding goodness and of grace. The government of the Father (v.17) is based upon perfectly established relationships, of which they had definite knowledge. There is no suggestion of their trying to establish themselves in some kind of position of blessing from God; but because they knew they were redeemed, therefore they are exhorted to as such. Nor was it a temporary redemption, such as under law, where silver (Ex. 30:11-16) and gold (Num. 31:50) were said to make atonement. These may be considered imperishable metals, but God calls them corruptible. On the other hand, “the precious blood of Christ” has a value eternally precious in the eyes of God, and by this we are redeemed. That work of redemption too, is of absolute perfection because of who has accomplished it. Christ, was the Lamb without blemish and without spot,--no internal or external imperfection. He is the fulfilment of the Passover lamb of Exodus 12.
Nor was this a matter conceived after men had fallen into sin: indeed He was foreordained before the foundation of the world as this blessed sacrifice. The contemplation of this gives the calmness of eternal rest to the soul, for the God who purposed this we know as our own God. But what God had purposed in ages past has only now been manifest to us in the Person and work of His beloved Son. Marvelous manifestation indeed!
It is only normal and right that by Him we should trust this living God, who has both given his Son, and has raised Him up from the dead, giving the supreme glory to Him who deserves it. For He is the very manifestation of’ the heart of God, and by Him faith and hope in God are brought into fullest reality. Faith is present confidence of heart in His faithfulness. Hope is the precious expectation of future glory in His presence.
Verse 22 begins a new division of the book. We have already seen the Father’s gracious and wise government of His children. Now we see various new relationships in which the New Testament believer is placed, in contrast to what Israel had known in the Old Testament. And first is that with other believers (the brethren). The exhortation here is based upon the fact that we have purified our souls through the Spirit unto unfeigned love of the brethren. Though it is true that by new birth God Himself has wrought this work of purifying yet it is just as true that believers have willingly done this in their obeying the truth through the power of the Spirit of God which works in conjunction with our obedience. This no doubt has more than one end in view, but at least one of these is “unfeigned love of the brethren.” God has Himself decreed this. Therefore it is only becoming that we ‘love one another with a pure heart fervently.” A pure heart involves motives that are genuine and without mixture; but “fervently” is added, implying a positive warmth and sincerity that leaves nothing to be merely taken for granted.
For this is consistent with “being born again.” Peter does not question this matter, but speaks of it as rightly true of believers in the Lord Jesus Christ. Israel boasted in their natural lineage, but that was corruptible seed. New birth is of incorruptible seed, the Word of God, that which is characterized by life, pure and eternal. Of course God is the source of it; yet the believer obeys it in the very fact of being born again by it. He is thus a child of obedience.
“All flesh” is seen in contrast to the Word of God: it is as grass; it springs up and withers away; its flower is beautiful for a brief moment. So man’s best characteristics shine out like a meteor, to be as quickly extinguished. Israel’s glory has been set aside, and with it that of all mankind, but the Word of God endures eternally.
Chapter 2
Since the Word of God is the solid foundation of all, eternal blessing for us, it surely follows that we should gladly lay aside all that is contrary to it. Indeed, these evils listed in the first verse will greatly hinder any true enjoyment of that Word. Malice may not be on the surfaces but it is hard, bitter feelings against another which will deaden any true desire for the Word. Guile may not be speaking a lie, yet it is so acting or speaking to give a wrong impression, so it is an underhand lie. Hypocrisy is a pretense of being what one is not. It is generally connected with spiritual matters. Envies may be silent also, yet cannot remain covered. All of these can very likely issue in what is last mentioned, evil speaking. Let us learn to abhor such evil and turn decidedly to what is positively good.
Newborn babes do not waste their time on negative things: they desire solely the positive nourishment of milk. Our desire should be just as fervent for the pure mental milk of the Word. It is not by any means that we should remain babes; but even when able to take the solid food of the Word, we should have no less fervent desire for the milk of the Word also, the elementary, simple things of Scripture are food by which we grow, and however much deep truth we learn, these are never to be forgotten, but desired. Such desire will be in exercise just in the measure that we have tasted that the Lord is gracious.
He is spoken of as “a living Stone,” to whom the saints of God have come. This is His enduring character, just as in chapter 1:25 we learn that the Word is enduring. Though he has indeed been refused by men (Israel, in particular), yet in Him only is solid, enduring stability, the One chosen of God, and precious beyond man’s conception, He is the living One, who became dead, and is alive forevermore, the solid Stone, and the source of abiding life.
But the saints of God are linked with Him in the same blessed character of living stones. “’Stone” is the meaning of Peter’s name, a name given him by the Lord Jesus on His first meeting him (John 1:42). Just as Christ endures so will the believer and as He is living so is the believer living. Christ is the corner stone (v. 6), from whom all the building receives its character; and each believer is a living stone, a vital part of that spiritual house which our God is building up, spoken of by Paul as “the house of God, which is the church of the living God.” (1 Tim 3:15).
If on the one hand, the living stones are seen as forming the house itself, yet on the other hand believers are seen as being built up a holy priesthood within the house, to perform the functions of priesthood. In this case particularly it is to offer up spiritual sacrifices acceptable to God by Jesus Christ. For the church is seen both as the house of God, and the household of God (cf. Eph. 2:19). If God is building His church collectively, gradually adding to and forming it according to His own great wisdom, yet also He is building up every saint individually, that they might each engage in priestly service to Him, and do so unitedly.
In the sixth verse, Isaiah 28:16 is quoted as to the corner stone being laid in Zion. The proper fulfilment of this awaits the millennium for Zion is the name by which Jerusalem will be specially known at that time, when from Christ, the true Messiah, will flow all blessing to Israel and in Him the nation will find its eternal stability. It is appropriate that Peter, in writing to Jewish believers, should refer to this; though the Church is blessed earlier than Israel in having the same corner stone. Eventually Israel too will recognize Him as “elect, precious, when they are brought in faith to His feet. Though the nation Israel has not now believed, yet meanwhile, to those who have believed He is the preciousness. Israel has sadly missed it, but saints who believe have received all the preciousness of the revelation of God in the Person of His blessed Son. The disobedient, on the other hand (primarily Israel), have disallowed this Stone, but He is made the Head of the corner, the one reference point of the entire building. This will be realized by the nation only when they see Him come in His glory; but to the Church it is blessedly true today.
If to Israel He is a stone of stumbling and a rock of offense, yet the fact remains that He is both the Stone and the Rock, - not something that is easily brushed aside and forgotten. His very Name, even after His death and resurrection, was enough to incur the bitterest enmity and persecution of the Jew. Why? The stone was directly in their way: either they must submit to Him, or else, in plunging on in a headlong course, they would stumble. They stumbled too at the word concerning Him, after He was raised, because of a disobedient heart. They were appointed to this painful stumbling, not arbitrarily, but because their wills were set in disobedience.
Against so dark a background how beautiful is the contrast of verse 9: “Ye are a chosen generation!” Here is the true election of God, those chosen by Him whose knowledge brought into consideration every provision and circumstance long before creation. Precious, wonderful truth that is much higher than that of Israel, God’s chosen earthly people. “A royal priesthood” is the counterpart of “a holy priesthood” (v. 5). The latter is toward God, the former toward men, for it is royal character to bear God’s witness toward the world (cf. John 18:37). Precious is such dignity conferred upon sinners saved by grace! “An holy nation” is in contrast to Israel in the flesh in her unholy disobedience. It speaks of a vital sanctification for the glory of God, a setting apart to Himself. “A peculiar people” has the sense of being peculiar to Himself, that is, virtually bond-slaves rather than hired servants, as Jews under law considered themselves.
All of this positive, eternal blessing of course has an end in view, and the present result of it is that believers “should show forth the praises of Him who has called you out of darkness into His marvelous light.” It is not merely telling those praises, but showing them, the whole manner and expression of the life of the saint being involved in this. Since we have been called out of darkness into His marvelous light the evidence of this should shine forth brightly in every department of our lives.
Verse 10 refers to Hosea 1:8-9, Israel reduced by their disobedience to the same level as Gentiles. As a nation they will not have this status changed until at the end of the tribulation they are brought to repentance at the feet of the Lord Jesus, their true Messiah. But believing Jews today anticipate that time, and are now the people of God, no matter how small a part of Israel trey may be. Formerly in rebellion, strangers to God’s mercy, now they have obtained mercy.
In verse 11 we pass on to another division of the book; for, it is established that these are the people of God, now we must see in practice the character of those who are His own. They are dearly beloved, and on this basis enjoined to be true to their stranger and pilgrim character. As strangers, they cannot be expected to be understood by the world: they are not part of its system. As pilgrims, they journey with a definite end in view. Fleshly lusts then are contrary to their proper nature: such things war against the prosperity of the soul.
Being scattered among the Gentiles, the whole manner of life of these Jewish believers was to be honest, in actual contrast to both Jews and Gentiles in the flesh. They may be spoken against as though they were evildoers, but they could meet this by doing what is good, which will in every case bear good fruit eventually, The day of visitation may refer to God’s visiting Israel in grace in a future day; but may be applied to any time at which God may be pleased to visit any soul in such a way as to break down his stubborn resistance to His Gospel of grace. When this happens, the one who formerly opposed will have cause to glorify God for the honest and good testimony of believers, which has had gradual effect in such blessed results.
A matter in this regard is that of submission to ordinances of government, rather than any resistance or complaint, a too prevalent character of man naturally. This submission is to be “for the Lord’s sake,” and therefore real and wholehearted. In whatever country it may be, the same was true, though of course that submission is limited in the case of government violating one’s conscience toward God. Whether it be the supreme government of a country, or lesser governments, it is the same. God has established government with the object of punishing evildoers and encouraging those who do well.
Therefore, it is certainly the will of God that the believer, should, in subjection to government, exhibit the well-doing becoming to his confession, so that foolish men, will have no ground for their ignorant accusations against him. The believer is free. Though he respects the government he is not dependent on it: he depends on God. And such liberty as this is not to be perverted into mere self-will, for it is actually liberty to please God as His willing servants. To honor all is to have proper respect for them as those whom God has created. To love the brotherhood is of course to love the saints of God as brethren, a far nearer relationship than that of creatures of God. “Fear God” is a firm, decided command. This involves standing in awe of His greatness, His glory, His holiness, giving Him His place of absolute supremacy and dignity. And lastly, “to honor the king”, is to give him the respect due to his position: it is honoring the authority, not merely the person who holds it.
Paul, in the epistles to the Ephesians and to the Colossians, in dealing with special relationships, mentions husbands and wives before servants but Peter begins with servants, and in this case household servants, not necessarily slaves. For Peter’s main subject is the God’s government indeed all believers partake of this same servant-character, as subject to government. The servant is to be subject with all fear: not with unseemly familiarity, nor fleshly irritation. Of course, if the master were good and gentle, this would not be so difficult but the same applies even if the master is bad-tempered.
If the servant therefore suffers in silence because of his conscience as before God, this is acceptable with God. God takes full account of it, and how valuable is His approval! If, on the other hands one were to suffer because of his own faults, it is of no particular honor to take this patiently: he fully deserves it, and it is only right that he should bow to it. But when one does well, and suffers for this, in good conscience toward God if he patiently endures this suffering, this is to the glory of God. Verse 21 goes further, to indicate that in being called of God as His own, it is in view of suffering as believers. And Christ is presented as having suffered for us as an example. These are not atoning sufferings (verse 24 deals with those): but His sufferings from the hand of evil men. These steps of His we are to follow. The sufferings of the Lord Jesus were totally undeserved. He did no sin. And not only His actions, but His words were entirely pure, free from the slightest motive of misrepresentation. And when subjected to the bitter scorn and ridicule of men, He did not answer in kind. However great His suffering from them, no threats or bitter words came from His lips. As the true servant of God, He committed Himself to His God and Father, leaving His case entirely in the hands of the Judge of all the earth.
But verse 24 goes much further, indeed where others could never go. His own self bare our sins in His own body on the tree. Not only did He suffer from man who is full of unrighteousness, but He also assumed the full responsibility for our sins as before God, and suffered on the tree the full, unalleviated penalty of God’s wrath against sin. In the three hours of darkness there, the agony He endured as forsaken of God, as being made a curse of God, is infinitely beyond explanation or understanding. Alone, intensely alone, He accomplished that great work of atonement.
Besides other great and precious objects of this sacrifice, the object here insisted upon is “that we, being dead to sins, should live unto righteousness.” So it is not only that our sins should be forgiven, but that we should recognize ourselves in His death, to have died to sins, having left them practically in the grave, cutting off all connection with them, so that not even the cruelest treatment of ungodly men would revive such things again in our hearts. For it is by His stripes we are healed. This is no mere bodily healing, but healing from the dread malady of sin: for the stripes are those of God’s judgment poured out upon Him on Calvary.
It is in the past that we were as sheep going astray; and this was especially true of Israel. Now at least these to whom Peter writes had returned to the Shepherd and Bishop (or overseer) of their souls. This is Christ, of course: therefore it is Christ who, in the Old Testament, was the true Shepherd, little did Israel discern it: they had left Him. How precious for them the truth of Psalm 23: “He restores my soul!” Observe here that all of this is said in connection with household servants, the subject beginning in verse 18.
Chapter 3
There is similar instruction for wives, for theirs is the subject place, certainly not as slaves to a master, but as joined to their “own husbands,” a most-intimate and precious relationship. Because he is her “own,” this is an incentive for her genuine, heartfelt subjection. Of course, if he demands that she do wrong, she must not submit to this; but otherwise a spirit of cheerful subjection is that which honors her Lord. Her husband may be an unbeliever, not obeying the Word of God. But she is to obey nevertheless, for it may be that by this very means the husband may be won to the Lord. Her godly subjection pervading her entire manner of life is itself an evidence of the power of the Word of God over her; and she may win him without preaching the Word to him. This is much more becoming on the part of a wife. It is called “chaste conversation coupled with fear,” in other words, a manner of life free from adulteration, having the wholesome fear of God in view.
And let her guard against mere outward adornment. No doubt it was common then, as it is now, that women would draw attention to themselves by branding ornaments into their hair, wearing of expensive clothing and jewelry. Certainly it is no virtue to wear slovenly or careless dress; but neither is showy attire becoming. Generally speaking, one should be desirous of wearing what will not draw undue attention. In reality it is pride that desires attention, whatever direction it may take. But much more precious than outward show, there is an adornment the opposite of this. It is an ornament that is connected with the inner motives of the heart, the ornament of a meek and quiet spirit. In this is real and eternal value, no corruptibility, and of great price in the sight of God. How infinitely more precious is this then the glittering baubles that may for the moment dazzle people’s eyes!
And we are reminded of the example of holy women of old, who trusted in God. Certainly, even then, there were women whose character was totally contrary, but they are sunk in oblivion, compared to those whose record is in the Word of God as having a refreshing spirit of faith in God and subjection to their own husbands. Let us not fall into the devil’s prevalent snare today, of considering such godly women as being “out of date”. Their example remains in its moral beauty just as applicable to present-day needs as to their own day.
Sara is specially singled out, the wife of Abraham, the man of faith. She is herself symbolical of the fruitful principle of grace operative in subjection to God. She obeyed Abraham, calling him “Lord” (Gen. 18:12). At that time Sara spoke within herself, not audibly: which shows that this was a willing, habitual practice, not adopted because of others listening. Wives are then in practical reality daughters of Sara when living in true subjection. But subjection is not “consternation.” or terror; it has in it rather the calm dignity of faith and of courage, not a slavish servility.
And husbands are certainly not to take advantage of their wives because of their subject place. They are rather to “dwell with them according to knowledge, in sober recognition of what is right and proper. And because the wife is physically the weaker vessel the husband is to give her honor for the stronger is certainly responsible to support the weaker. Let him show every true consideration for her welfare. In the world today, because of man’s abuse of his authority, women have suffered, and now have turned in resentment of this, demanding equal rights, etc. But neither of these abuses is right and Christians, whether men or women, should properly realize their place, and keep it, also faithfully discharging the responsibilities of that place.
Husband and wife then are to consider each other “heirs together of the grace of life.” This is not heirs in reference to blessing (of which Romans 8:17 speaks), but, in reference to receiving from God present grace to live in devoted obedience to Him. Let us make full use of this precious heritage of “the Grace of life.” In this spirit of proper consideration for one another there is a preserving character, so that the prayers of the husband and wife together are not hindered.
Verses 8 and 9 are general exhortation, covering all relationships. To be all of one mind will require setting aside of personal preferences and desires, in genuine consideration for others. This in fact is “”the mind of Christ.” Compare Philippians 2:5. “”Sympathizing one with another” involves solicitous concern as to the trials of each other. To this is added the warmth of love, “as brethren.” “Be pitiful” is better rendered “tender-hearted,” in contrast to being callous. “Courteous” or “humble-minded” is a quality not common in the world, but precious. And the warning is given, which requires no little repetition, not to return evil for evil. If I do so, I reduce myself to the same level as the offender. Indeed, I ought to return positive “blessing,” or, that which is good, for in this God is rightly represented. And we ourselves have been called out of a state of evil and shame, that we might inherit a blessing from Him. Beginning with this verse, we see that there will be governmental results from God in reference to the conduct of believers, whether it is good or bad. If one will love life (that is, life in its true pure character) and see good days, let him first guard his own tongue and lips. The tongue is to refrain from evil, that which is harmful in whatever way; and the lips are to be kept from guile, that which gives wrong impressions. It may not be a direct lie, but is deceitful nevertheless.
The reference to loving life may be questioned in the light of our Lord’s words, “He that loves his live shall lose it” (John 12:2-5). But this is his life, involving the motives of selfish clinging to his earthly life, which he must at any rate give up. Loving life, on the other hand, as in our verse, is delighting in what is really life, a character of purity and goodness that does not corrupt.
But as well as in words, one is told in conduct to avoid evil, that which will cause harm in God’s creation. The word is used commonly, whether referring to moral, spiritual, physical, or material harm. Avoiding accidents is certainly included in this. But on the other hand, we are told positively to do what is good. There is certainly enough good to be done that we should not even have time to do evil. Added to this is seeking peace, the grace of concordant well-being, in whatever relationships we are; and “pursuing it” with diligent purpose
“The eyes of the Lord are over the righteous.” This means, not only perfect discernment of every motives but watchful care in preservation. It is true that in principle every believer is seen as righteous in Christ, but Peter is insisting that he should be this in practice, if he is to experience God’s approving eye upon him; and the same as regards God’s ears being open to his prayers, which involves, not only hearings but hearing with approval, and answering. For a contrary character will reap contrary results. God’s face will show no approval of evil, and our siding with it in any degree will incur His serious displeasure. These verses are quoted from Psalm 34:12-16; and God’s government is no less serious today than when David first wrote this.
It is questioned also as to who will harm them if they are followers of what is good. Generally speaking such conduct will incur no opposition: such at least is the normal state of affairs.
On the other hand, if an abnormal state should exist, one might suffer for doing right. In this case, our attitude is of utmost importance if we are to represent God rightly. “Happy are ye.” For God’s eye of precious approval is upon such as suffer in genuine patience under these circumstances. Not merely are we to bear it in resigned patience, but to rejoice, for God takes full account of this. No matter how vindictive and cruel the enemy, the believer is told not to be afraid, nor even troubled. Certainly only faith can act upon this but what is more reasonable than faith, and what more normal for the child of God?
“But sanctify the Lord Christ in your hearts.” For Christ is in reality absolutely sanctified, set apart from all that is in the world, sublime in holiness and truth. Let each believer think of Him as such, giving Him His place of solitary dignity and glory. Along with this, he should be ready to give a clear, true answer to any inquirer who is interested in the reason for which one gives evidence that he has a hope not connected with this world. But the answer is to be given with meekness and fear, a sober realization of the holy reality of God’s sovereign work being involved in this marvelous matter. If our confession is to be convincing to others, we must also have a good conscience as regards our own practical conduct; for if this is so, however false and wicked the accusations of men may be, usually this will only eventually expose their own shame. Notice in this section (vv.10 to 16) that the word “good” is used five times, the last, “good conversation” involves all behavior.
For if it is God’s will that we suffer (and only He rightly discerns such necessity), how much better that the suffering should be on account of well-doing, rather than the opposite. Faith sees the long-range value of this.
Moreover, it is inconsistent that a believer should suffer for wrong-doing, because his Lord has already suffered for sins at Calvary, indeed as the Just One taking the place of the unjust, in order to bring us to God. Our sins have incurred the unutterable agony of the Lord of glory, that He might take them away completely, and present us in righteousness before His God and Father. Why then should a believer return in the least degree to that which gave Christ His agony? Now that we are saved, how much rather should we suffer gladly for doing what is good!
In the flesh our Lord has suffered death (not only sorrow, trouble and distress); but in the Spirit He has been quickened, made alive, as we know Him today, indeed “in the power of an endless life.”
Notice that, not only His death, but His resurrection is seen as an established fact before verses 19 and 20 present the historical facts of what transpired at the time of the flood. Some have sought to insert verse 19 between the time of the death and resurrection of Christ. This view is false; for we are told Christ was quickened before we are told the fact of verse 19. Therefore, verses 19 and 20 go back to past history.
The same Spirit in which Christ was quickened was that in which He had, at the time of Noah, preached to those who are now spirits in prison. Just as the Spirit of Christ was in Old Testament prophets (1 Peter 1:10-11), so He was in Noah, who preached while the ark was preparing. (cf. 2 Peter 2:5)
Verse 20 is decisive as to the time of this preaching, that is, “when once the longsuffering of God waited in the days of Noah, while the ark was a preparing.” It is totally unscriptural to say that at His death Christ went into the regions of the lost to preach to them. For when He died, His body went into the grave, while His spirit he committed to the Father; and this was “in paradise, the third heaven.” Compare Luke 23:43 and 2 Cor. 12:2-4.
Therefore it was at the time of the disobedience of these spirits (who are now in prison) that Christ preached to them. The effective results of that preaching had been very small, only eight souls saved by water; but however small, it was a testimony to the faithfulness and grace of God. Believers are not in the majority, but are infinitely blessed by God.
This being “saved by water” is a figure of eternal salvation; and baptism today is a similar figure. Noah and his family were saved out of an ungodly world, a type of eternal salvation. Baptism saves in a similar way, not for eternity but from a world that rejects the Lord Jesus Christ. Thus, Peter told exercised Jews, ‘Save yourselves from this low untoward generation.” (Acts 2:40) By being baptized they in this way publicly dissociated themselves from their own nations which had rejected the Messiah. Of course, baptism symbolizes burial and resurrection (Rom. 6:4) in association with Christ’s death; so while baptism saves outwardly, it is only a figure of that which saves eternally that is, the precious sacrifice of Christ, the value of which is only made good to the soul by faith in Him. We have seen that baptism saves only in an outward way; and it is interesting that the true translation here is “baptism doth also now save you;” (New Trans.); not us as in the King James. There was no reason for either Peter or the other 11 apostles being baptized with Christian baptism; for they had been publicly identified with Christ from the beginning of His ministry.
But baptism is “not the putting away of the filth of the flesh.” Being merely a material form, it cannot accomplish any moral result, nor is it intended to. But it is “the demand as before God, of a good conscience.” (See New Translation and note.) It expressed the desire or demand of a good conscience it does not itself give a good conscience, but since baptism is “unto Christ,” it points to Him who does give a good conscience. This is intimated in the last phrase, “by the resurrection of Christ.” Baptism would be meaningless if Christ had not rise from among the dead (1 Cor. 15:29). But baptism is only the form that symbolizes something infinitely better.
It is intended then to direct the heart away from the mere form itself, away from self, to the Person of Christ raised from the dead, ascended to heaven, seated at the right hand of God, with the highest created beings (angels) and authorities and powers all made subject to Him.
Chapter 4
Christ’s suffering in the flesh is set before us then as an example. This is not a reference to His sufferings for us in atonement, which were His alone, but His sufferings in a contrary world, in precious, lowly grace. We are to arm ourselves with the same mind, which at least means a studious, decisive preparedness to suffer wrong willingly. To suffer in the flesh involves the refusal of sin’s enticements, and hence ceasing from sin, the decision of heart to live no longer as subject to natural lusts, but rather as subject to the will of God. This is normal Christianity.
For in retrospect what believer cannot fully agree that his past life has involved more than sufficient self-will, self-pleasing, and vanity? No doubt some have far more than others walked in the gross excesses listed in the end of verse 3; but even a little is more than enough for those who have a true view of the sufferings of Christ.
Ungodly Gentiles no doubt think it strange that believers have no heart to indulge the baser passions in the same excessive follies as they, and for such a reason will speak against them. But both we and they will give account to a higher Judge, who is ready to judge both the living and dead. Certainly these judgments are far separated as to time, but Christ is already prepared for both judgments. God has exalted Him, and nothing can hinder the judgment that He will execute at the precise time.
In verse 6, it is because Christ is ready to judge that the Gospel was preached to them that are dead. It is not said the Gospel is preached to them, nor that it was preached to those who were dead. They are dead now, but the Gospel was preached to them when they were alive. This again refers to the days of Noah (ch. 3:20-21). The object of the preaching was that, while they might be judged according to men in the flesh (as men speak evil of a believer v. 4), yet they might live according to God in the Spirit. This would be the normal, proper result of the preaching received. Noah’s family received it and suffered from men, but lived, while others died. How insignificant is man’s callous judgment compared to living according to God in the spirit! But it is only very briefly that present conditions will exist: the end of all things is at hands. The end is not merely a termination, but that which God has in view, a conclusion of eternal character. Time is but transient, however long it may seem. Sober watchful prayer is therefore only becoming. We have no time for laxity.
And of greatest importance is fervent love among the saints. Love is the warmth and energy of God’s own nature, in which believers by grace have a share. Light may expose sin, but love covers a multitude of sins. It is certainly not that we are to countenance or protect what is evil, but love will lead one to judge his brother’s sin, and thus it is covered, not emblazoned abroad, God delights is such warmth of love.
Hospitality too, with a free heart, is a precious virtue. Let us be glad to show this to others, and never think of it as being an irksome duty. Abraham’s example is most refreshing (Gen. 18:1-8).
As to helping others, each also has different abilities, and each is to use his gift as being directly answerable to God, who has given it. “It is required in stewards that a man be found faithful,” and it should be a continual exercise of each believer to rightly dispense that with which he has been entrusted “of the manifold grace of God.” This is grace in its many various aspects, such as can supply every believer with more than enough to minister for his entire life.
If one’s gift is that of speaking, he is to do it “as oracles of God.” That is, with a due sense of speaking for God, for which of course he must have solid, clear Scripture. Ministering is service of any kind, and to be engaged in diligently, as God gives ability. The object is that God may be glorified through Jesus Christ, for to Him is praise and dominion forever. Such motives will always be accompanied by diligence.
Now the apostle returns to the subject of suffering, urging saints not to think it strange that they are to be tried by a “fiery trial.” In fact, rather than strange, it is to be expected by a Christian, for men’s hearts are naturally opposed to God. But we are told to rejoice because this is in some measure at least partaking of Christ’s sufferings. And it is in prospect of the near revelation of Christ in His glory, when present suffering will give place to exceeding joy for the child of God. The contrast of course is marvelous beyond description; but in the midst of present suffering, to set our eyes on that precious prospect is the way of overcoming with rejoicing.
Chapter 2:14 has spoken of happiness in suffering for righteousness’ sake. Now verse 14 insists too that suffering reproach for the name of Christ is a matter of happiness for in this God will give to the soul a precious sense of the “Spirit of glory and of God resting approvingly upon the sufferer. For if Christ is evil spoken of by persecutors, yet on the part of the persecuted believer He is glorified. God cannot fail to take full account of this, for He greatly values the faith that glorifies his Son.
How sadly inconsistent however would be the contrast of one suffering as a murderer, a thief, or even as a busybody. Such suffering would be deserved, both as to present punishment and eternal loss.
But if one suffers as a Christian, he is encouraged not to be ashamed; for this is really worthwhile, and he may wholeheartedly glorify God on this account. The time is now come that judgment must begin at the house of God. God uses every kind of distress and trial in the discipline of His own house, the Church of God; and this includes the unjust persecutions of the world. This judgment will culminate at the judgment seat of Christ, when we shall see the precious fruits of His discipline in a way never properly known before. But since we are children of God now, then certainly we expect to have our Father’s governing discipline.
And if there is such discerning judgment as to the house of God, what shall it be in His dealing (not as a Father, but) strictly as a Judge in reference to those who refuse to obey the Gospel of His grace? Simply the question as to their end is enough to awaken awesome dread in the soul. For if the righteous are, with difficulty, saved (that is, with the discipline of trial, sorrow, distress); where shall appear the ungodly, who have not known such things? Though the answer is not here given, Rev. 20:11-15 is plain that they shall appear before the Great White Throne, to be judged according to their works, and cast into the lake of fire. If the believer feels inclined to be envious of the unbeliever, let him stop and consider their contrasting ends (cf. Ps. 73:2-24).
And the subject is concluded with an encouraging exhortation to those who find themselves suffering according to the will of God: they are not told to appeal to the world, but to God, committing their souls to Him in doing well, regardless of consequences now. For He is a faithful Creator, taking full account of all that affects His creatures, always to be depended upon, no matter what present appearances may be.
Chapter 5
Consistently with Peter’s subject of governmental order, he now addresses elders in verse 1, and those younger in verse 5. Proper balance in this relationship is always deeply important, for on either side friction can too easily arise, and the elder lose the valuable help of the younger, and the young lose the wisdom and counsel of the elder. To the elder Peter speaks as being himself an elder, not only experienced, but also an actual witness of the sufferings of Christ. And he adds to this the future certainty of his being a partaker of the coming glory at the revelation of Christ. Experience, observation, and participation are the three matters Peter stresses concerning himself. His actual observation of the suffering of Christ would have a permanent, deep effect upon his soul, to which other elders should pay serious attention. But suffering and glory are again put together, and the anticipation of such full participation in Christ’s coming glory is another powerful influence over the soul.
“Feed the flock of God,” he tells them, or more correctly, “be shepherds over the flock of God.” It involves a character of consistent care and watchfulness, preserving the flock from harm and danger, as well as feeding them. But it is God’s flock, not theirs: they are only under-shepherds. Yet they are to take the oversight, not to allow things to drift, but to maintain godly order. Nor should they do so merely because they are virtually forced into it, but willingly, expecting nothing in return except the approval of God. More than that, they are not to do this as lording over their own possessions. How much better than such an authoritative attitude is the lowly grace of being examples to the flock!
In this respect Christ is spoken of as the Chief Shepherd; for the Church of God is His flock, and He will fully reward all true shepherd work done for love to His Name and in genuine care for the sheep. The reward of the crown of glory is connected with His appearing: at his manifestation His saints too will be manifested. Now the younger are told to submit themselves to the elder. Today such instruction is not only ignored, but by many greatly resisted. But it is the Word of God. Of course this is not to be a mere servile obedience without spiritual exercise, but a healthy, vital appreciation of the experience and counsel of elders, a recognition that in governmental matters their judgment should be fully respected.
But this principle is widened to include the subjection of every believer to each other, a most striking and instructive admonition. This is the spirit of honest service one to another, the willingness to forego personal preferences for the sake of unity and spiritual prosperity. The elder may well be an example to the younger in this gracious virtue. “And be clothed with humility” is a precious complement of this, in contrast to the pride that God resists, and which cannot therefore prosper. To the humble however He gives grace, for humility is actually only facing the truth as it is.
What are we in comparison to the mighty hand of God? Under that hand we should be thankful to humble ourselves completely: it is the right place for us. And eventually God Himself will exalt us. Marvelous grace indeed!
If we feel this place of humiliation will increase our problems, this is fully provided for. We need only cast our care upon Him, instead of ourselves bearing the burden of it, “for He cares for you.” This is true whether or not we cast our care on Him. He cares anyway, therefore we might as well receive to our advantage His unfailing kindness.
Being sober is not being gloomy, but using wise discretion. And vigilance is watchful awareness. These things are of vital importance, for the devil, a determined adversary, as constantly on the move, ready to attack the unwary, and as a roaring lion to frighten them into a state of helpless paralysis. Let us not be caught. It is the enemy’s devouring character here seen, not his subtlety as a serpent. He was using persecution with the object of intimidating souls, and they needed the courage of firm faith to protect themselves from this.
Facing the enemy with the steadfast resistance of faith is here necessary. David’s resistance of Goliath is a pointed example in this matter. And it is a real encouragement to know that others of God’s saints are daily facing the same afflictions in a hostile world, and finding grace from God to overcome.
And God is “the God of all grace,” calling us “unto His eternal glory.” The sufferings then are only brief, and not unwelcome, for the Object of that glory is “Christ Jesus.” And meanwhile the sufferings accomplish the precious ends of perfecting, establishing, strengthening, and settling the saints, that is, bringing permanent, valuable results. Well does He deserve “glory and dominion!”
In closing Peter speaks of Silvanus as his penman, a brother known to his readers. He calls his epistle brief, and as emphasizing exhortation and testimony rather than teaching. But he has presented the true grace of God, grace which is able to produce suited response: in such grace believers stand.
Verse 13 is unusual. “She that is elected with you in Babylon salutes you and Marcus my son” (JND). Whether this was Peter’s wife, or another sister well known, we do not know. But Mark had evidently been converted through Peter. He writes evidently from the literal Babylon. And He ends with encouraging the affections of saints one for another, wishing them peace in Christ Jesus.
Comments on the Second Epistle of Peter
Preface
This epistle maintains still the principles of God’s government. Being a second epistle it contemplates conditions of failure and breakdown for which special grace is needed. The provision of chapter 1 is of vital value in view of pressures of corruption and falsehood prophesied of in the second chapter (which are prevalent today), and of the awesome judgment of God and His great power in His creation of a new heaven and new earth, as declared in chapter 3.
Chapter 1
Peter writes not only as an apostle (as in his first epistle), but as a bondman and apostle. So authority is not only stressed, but lowliness of subjection, a precious reminder in days of determined in subjection. Nor does he directly address only the dispersed of Israel, but those who have obtained the same precious faith as the apostles, a faith all the more precious when it is challenged by innumerable forms of unbelief. And this is through the righteousness of Him who is named “our God and savior Jesus Christ” (JND). The deity of Christ is clearly declared here; and His Divine righteousness seen as the basis of our being blessed with such precious faith. This could only come to Israel through the Messiah, who must be God manifest in flesh.
Grace, the favor and power that elevates above present circumstances; and peace, the tranquility of confidence by which to pass through all circumstances, are wished as being multiplied to the saints. As evil multiplies around us, so grace and peace maybe multiplied in full sufficiency to meet the need. But this is found only in the knowledge of God and of Jesus our Lord. Nothing can substitute for this.
And it is in perfect consistency with the fact of His Divine power having freely given us every provision that has to do with life and godliness. Life is of course the vital spring of spiritual existence, which can only be sustained by Him who gives it. Godliness is the practical manifestation of that life, a reflection therefore of God’s own character. The first has to do with God’s side of things, the second with our own side.
And again, this is through the knowledge of Him: we must know Him in order to be in any measure like Him. And He has called us “by glory and virtue”. Glory is objective, the great prospect outside of ourselves, but unspeakably attractive. Virtue is subjective, and attractive also to the renewed heart, for what believer can fail to desire that his life should be one of true virtue?
In this same life and godliness given us by the knowledge of God are involved exceeding great and precious promises. Verse 3 has told us that all this is by His Divine power, which can make these things of vital value to the soul. As promises, these must be laid hold of to be enjoyed now, for they are not merely promises as to the future, but the Word given us now, by which we become in practical reality “partakers of the divine nature.” This is in precious contrast to the corruption that is in the world through lust, which by His grace we have escaped.
Having such abounding provision for every need that may arise, now we are exhorted to use all diligence in developing this Divine nature rightly. Personal exercise and responsibility is imperative in this. And first, “supply in your faith virtue.” It is not exactly adding, but having faith characterized by the firm courage of conviction. But this too must be tempered with knowledge, or it may be misguided zeal. All of these qualities mentioned in verses 5 to 7 are essential, and necessary to be kept in delicate balance.
???a Christian conscience and one cannot be happy if not bearing fruit. Knowledge must be mixed with temperance, for without this even an enlightened man can be intolerant. And further, one may be temperate, and yet lacking in patience, especially with those who are intemperate. So that patience is a needed adjunct of temperance. Yet also, one may be patient in a negative sort of way; so that godliness is the positive accompaniment of this, for godliness springs from an objective regard for the glory of God.
Yet the matter is not left here, for even in godliness, one may forget brotherly love, and this is therefore insisted upon, that is, love toward those who are also children of God. But neither does the matter stop here, lest there should be any favoritism, but simply “love” is the last, an embracing characteristic to permeate all that has gone before. Notice here how near Peter comes to John’s doctrine, for he has before spoken of our being partakers of the Divine nature, and certainly love is its very essence and energy.
Not only should these things be in us, but they should “abound,” that is, be in fresh, vibrant exercise consistently. If so, we shall be neither idle nor unfruitful in the knowledge of the Lord Jesus Christ. Proper occupation will produce excellent results. Indeed, idleness itself is a deadening, miserable thing, to
In lacking these things, a Christian even can have a practical blindness settle upon him. In that, he fails to see things from a long-range viewpoint, and is occupied merely with his own selfish interests. He may even forget that he was purged from his old sins. If one is not developing the new life, he will be virtually starving it, so that his own state will be miserable. How serious too is the dishonor to the Lord, in this condition!
How needful then is the diligence of firm purpose to make the, things of Christ a practical reality. The fact of our vitally enjoying these things will prove the reality of our calling and election. How do we know for sure that we are called and elect? It can only be by the Word of God which lives and abides forever. Is this Word of vital value and truth to us? One who has a light regard for it will of course have reason to doubt his own salvation. The one who fully believes it has every assurance of his own calling and election, and, in putting the word into practice, will never fall.
Having such full assurance of one’s calling and election makes for an entrance ministered abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. He is evidently not speaking of a future entrance, but of that which is present. The kingdom is the public sphere of Christianity, and one who truly enjoys Christ enters it in an abundant fullness of reality and blessing: he enters now that which is everlasting. This is Peter’s special line of truth.
He makes no claims of originality, or of teaching new things. But it was needful that saints should be put in remembrance of these things, and if he did not do it, this would be negligence, a serious consideration for every servant of the Lord to take to heart. Though such things are known, and even though saints are established in the present truth, it is constantly necessary to be reminded of such things of eternal value. The expression “present truth” no doubt refers to what has been revealed in this dispensation of the grace of God, in contrast to what was formerly revealed.
Nor did Peter grow weary of this ministry of putting the saints in remembrance of the truth: he considered it fully becoming as long as he lived on earth, which indeed at the longest is very brief for any of us. His natural body was but a tabernacle, a temporary tent, which shortly he would put off, according to the Lord’s word in John 21:18-19.
Verse 15 adds the precious value of Peter’s writing as he does as inspired by the Spirit of God, so that this abides as Scripture, by which he continues to speak to us after his decease.
The value of it is eternal and precious, being not the mere emptiness of cunningly devised fables, such as are multiplied in the world today. The apostles were together eyewitnesses of the majesty of the Lord Jesus Christ. And specifically was this so of Peter, James, and John, when they saw the Lord transfigured and heard the voice of God the Father from the excellent glory, declaring Him to be His beloved Son, in whom He had found pure delight. To this great revelation then there were three reliable witnesses, whose testimony fully agrees, and reported by three of the Gospel writers.
From verse 12 to 18 “present truth” is emphasized now verse 19 speaks also of a more sure word of prophecy, truth as to the future being absolutely certain, and therefore a solid basis of encouragement for the saints, just as is present truth. We do well therefore to take heed to prophecy, not only intellectually, but in our hearts. For the phrase beginning “as unto a light,” and ending “day star arise” is a parenthesis. Prophecy is a light that shines in a dark place until the light of the day dawns with the arising of the morning star. Of course the morning star speaks of the coming of Christ for His saints. It is not that the morning star arises in our hearts, but to prophecy we do well to take heed in our hearts.
But the word of prophecy is of a consistent, interdependent character. No prophecy has any independent interpretation. If my interpretation does not fit perfectly with the rest of Scripture, then I am wrong. How vital it is therefore that we take Scripture itself deeply to heart, not taking a meaning to it, but bringing a meaning from it, which corresponds to the rest of Scripture.
For man’s will has had nothing to do with the prophecy of the Word of God: and if man had no part in originating it, then certainly mere man is not the interpreter of it. But God laid hold of men, holy men set apart as those who loved good and hated evil. By the Holy Spirit He moved them to speak far above the measure of their understanding. They assumed no place of authority, but in lowliness of faith searched their own writings with desire to find God’s interpretation as to them (1 Peter 1:10-12). God used the many various God-given abilities and capacities of men, yet guarding and guiding all they wrote in perfect accordance with His will.
Chapter 2
But the true government of God has been hated and rejected even by men claiming to be Christian. Peter, a true prophet, has forewarned of this in this chapter; and the day has come of which he has prophesied. As there were false prophets among the children of Israel in the Old Testament, so there are false teachers today, their number multiplied astonishingly. In subtle, insidious ways they introduce destructive heresies. Heresy may not at first be actually wicked teaching, but teaching of a sectarian character, using truth out of proportion, pressing a certain line to the exclusion of another line. When this is accomplished, then the repulsive, wicked doctrine follows, for souls have then been snared. And the denial of the Lord (or Master) who brought them is most flagrant, even at the time they pretend to honor Him. It is said that the Master bought them, not redeemed them. By His death He has “bought the whole world (“that field,” as Matthew 13:44 expresses it). Conversely, redemption applies only to those who are truly born again. If evil teachers seem to prosper for a time, “yet their end is swift destruction.”
Sadly, the number of followers of false teachers is many, and because of their corrupt religious pretensions, the ungodly world itself speaks evil of Christianity: for the world does not discern between what is true and what is false, especially corruption of the truth. This is a painful trial for the godly.
But more than that, these teachers will seek to use believers as cunningly as possible, manipulating the truth by smooth words, that they may gain an advantage at the expense of believers. But God takes account, and will not delay their judgment. Their destruction may seem far off, but it “slumbers not:” it is nearer than we may feel it to be.
Now three distinct records of God’s judgment are referred to, to enforce the fact that sin in any sphere will not escape the judgment of God, whether it be, first, among the highest dignitaries -even angels;- or secondly, though the whole world embraces it; or thirdly, though in a limited, local area.
Angels were not spared: there was no salvation for any of them. These were cast down to the deepest pit of gloom. Our verse presses the fact of God’s unsparing judgment against the highest created beings.
Verse 5 now speaks of the whole world not spared. No matter how iniquity strengthens itself by large acquisition of numbers, yet God’s judgment does not spare; and this awesome judgment is accented by the fact that only Noah and his family were spared. In the face of overwhelming odds, he was a preacher of righteousness, and consistently so, evidently for a period of 100 or 120 years.
Sodom and Gomorrah did not involve the whole world, but its local and confined sphere does not escape God’s notice. Awful indeed was the overthrowing of those cities! That judgment remains a standing warning to all who choose to live ungodly. Here too God was able to single out one man for preservation, a believer, called here “just Lot,” though, being in no proper associations for a believer, he was distressed by the filthy manner of life adopted by the wicked residents there.
Lot was a righteous man, but in circumstances far from righteous and continually, every day, by seeing and hearing the lawless conduct of the Sodomites, he was tormented in his righteous soul. He evidently tried, ineffectively, to stem the tide of evil, but he did not separate himself from it, as he ought to have. Therefore God Himself intervened, and delivered Lot out of the city before its dreadful destruction He knows how to do this In the case of every true child of God, while at the same time reserving the unjust for judgment.
There is special judgment for those who, are walking after the flesh, in lust and uncleanness though they show high religious pretension and despising government (v. 9). This is notorious in many religions today, and deserves greatest punishment.
The false prophets of whom verse1 speaks are presumptuous and self-willed, assuming a status altogether unbecoming to them, and blatantly forcing their way into what they want. Moreover, they dare to speak in bold defiance of dignities far higher than they. Christians should never be deceived by such men, for even angels, greater in power and might than men are, do not resort to such evil speaking as that of railing accusation. We know that such accusation is used only as a means of putting another down, with no honest concern for his proper welfare.
The language here then is stern and solemn, comparing these to natural brute beasts. For they have lowered themselves to such a level by their totally materialistic attitude. They act as though they were made to be taken and destroyed. This is true of the beast, but man has eternity set in his heart, and if he acts otherwise than in view of eternity, then he is virtually debasing, himself to the level of the beast. Instead of seeking to understand things of eternal importance, they speak evil of them. Of course, this is unreasonable, brazen corruption, in which they shall utterly perish.
The due reward of their unrighteousness they may expect to receive, as those who count it pleasure to riot in the daytime. At a time when they ought to be working, they take pleasure in damaging the work of others. They are unsightly spots and blemishes in the Christian profession, making sport by the deceptions they dare to practice, while at the same time wanting to be linked with the benefits of Christianity, feasting with believers.
Their eyes are not single, but full of adultery, fully set on impure indulgence, with no desire of ceasing from sin; and using every artifice to entice unstable souls into the same evil. Their exercise of heart is only along lines of covetousness. Little wonder that God designates them as “cursed children,” an awful a title!
For they have willingly forsaken what has been shown to them as the right way, and have deliberately gone astray. Their motive is exposed as greed, as was that of Balaam, the false prophet, who too sought to pass as a prophet of the Lord, but all the while really desiring the wealth that Balak offered him. Yet God used a miraculous, arresting way of rebuking his iniquity, giving a voice to a dumb beast. That ought to have penetrated his hardened conscience, but sadly it had no fruitful effect, his senses had been too numbed by the delusions he preferred. Today too how shocking is the number of such hardened cases!
They are wells that promise refreshing water, but are empty; mists carried with a tempest, obscuring the light, yet bringing no rain to a thirsty earth; and carried wherever the tempests of circumstances blow; no stability, no dependability.
They are able to speak great, swelling words, but “of vanity,” that is, emptiness, like a puffed up balloon. And by this they entrap souls for whom they are watching, those who are just escaping from others who live in error. For there are some who are concerned that their associations are bad, and look for something else; and these men are ready with both fleshly inducements and high sounding religious sentiments, to allure them into this morass of corruption. Notice these people are not said to be escaping from corruption, but from those living in error. How different it is for those who seek to escape from the guilt and folly of their own sins. These men would have no message for such. Thank God! His message of pure grace is, ready for every soul who is brought, to a state of repentance as regards his own ruin and need.
One of Satan’s wretched deceits is to suggest that subjection to the Lord is bondage. So his agents promise liberty, while they themselves are slaves of corruption for having been overcome by corruption themselves, they are under its bondage; so that their loud cries of liberation are only intended to bring others into their own slavery.
By a professed knowledge of the Lord and Jesus Christ, they have outwardly escaped the pollutions of the ungodly world. But having no genuine faith in Him personally, they dare to introduce the same pollutions into their religious profession. They are caught in their own net, entangled and overcome. The end of this is necessarily worse than their first condition, for they have added to it the corruption of the pure truth of the grace of God in Christ Jesus.
Of all such false teachers, it is true that it had been better for them never to have known anything of the way of righteousness, never to have had any knowledge whatever of Christianity, than after knowing it, to turn deceitfully away from its pure truth, “the holy commandment.”
Now Proverbs 26:11 is quoted, likening such men first to a dog returning to its own vomit. This is the nature of the dog, being an unclean animal. What has been once rejected as obnoxious and harmful, such men will again embrace, just adding a little religious spice to it. They return to it because there is no fundamental change in them. There is no New Birth, so they remain unclean. Similarly, a sow may be washed, but its very nature will lead it back to roll in the first mud-hole it finds. If as a dog they feed on corruption, as a sow they choose a filthy environment. Such are apostates; for though a person may still pretend to be a Christian, he has in practice really turned against Christ. None of this could be true of any who had been born again, for believers are sheep, not dogs or sows; and the of the nature of the sheep is not to return to it vomit, or to wallow in the mud.
Chapter 3
This chapter now shows that the government of God will bring everything to a proper conclusion. Every evil principle will be judged unsparingly, and those also who embrace such evil. Out of this judgment will emerge the precious resurrection state of eternal blessing.
Both of Peter’s epistles have the chief present object of stirring up the pure minds of believers by way of remembrance. He claims to give no new truth, but we need greatly to be reminded of that which we have before heard. And this goes back even to prophets of Old Testament times, their ministry being still of vital value for us now. Added to this is “the commandment of the Lord and Savior Jesus Christ by your apostles.” Note that this is not “commandments,” but singular; that is, that the whole truth of Christianity is a precious unity: it is “one faith.” The apostles have communicated this, and we have it in written form. It is deeply essential that we should be reminded of it over and over again, for it is vital to our daily welfare.
And Scripture gives us knowledge beforehand of the last days, so that we may be prepared. It is therefore no surprise that mockers have come, those walking in the lusts of self-pleasing, and brazenly deriding the promise of the coming of Christ. Their character, their conduct, and their sayings are all irresponsible and reprehensible. Such characters prove to us that the last days have come; so that they really prove what they strongly deny. But this is always the case with unbelief: it proves itself to be folly.
On the basis of their own opinions these scoffers insist that everything has continued the same from time immemorial, therefore that there has never been any supernatural intervention in man’s affairs through all history. This is gross ignoring of competent witness, therefore willing ignorance.
For by the Word of God there was, before the flood, an order in creation similar to that of today. The heavens were in their place, the earth was partially covered by water, with much of it also standing out of the water for the benefit of man’s existence. But these waters overflowed the world that then was. Not only were the windows of heaven opened, but “the fountains of the great deep were broken up” (Gen. 7:11). which This may infer a tremendous tidal wave that engulfed even the highest mountains; and possibly also great volcanic action. But the whole world perished in the flood, only Noah and his family being preserved in the ark. This is history, well authenticated, not only in the accurate record of Scripture, but in the records of many nations.
In the future, however, not only the earth, but also the heavens, will be affected by a far more awesome destruction. For both heaven and earth are “stored with fire.” held in reserve at the present, but in view of the dread judgment of God. Science confirms that not only earth is stored with fire, its volcanic magma ready to burst forth at any time, its gas, oil, coal, and sulphur deposits readily ignitable but also the heavens; for it would take but little change in the component gases of the atmosphere to trigger a conflagration that could engulf the entire world.
God has decreed the earth’s burning destruction. Only the folly of men causes them to sneer, but it is they themselves who will feel the awful judgment of God.
If they are willingly ignorant, at least let the beloved of God not be ignorant. For with the Lord a thousand years means no more than one day, and vice versa. His viewpoint is not narrow and confined, as is ours. Because of the passage of time, we may accustom ourselves to thinking of anything as interminable, depending merely upon our own observation as to this. But let us not be so ignorant.
The Lord is not slack, not lax or undependable, of which, by some men He may be accused. Indeed He is marvelously patient. It is folly to mistake His patience for indifference. If indeed He is long-suffering, yet it is because of His concern for the souls of men, that they might have opportunity to come to repentance, and therefore escape the judgment that must necessarily fall upon a guilty world.
But there is no shadow of doubt as to the reality of the judgment coming. Many have been the signs of this, and the warnings. Yet the world pays little attention, just as has been the case when Mt. St. Helens showed signs of volcanic activity, and warnings were everywhere publicized. Yet the great eruption came suddenly, with no further warning, and many who had ignored the warnings perished.
Similarly, “the day of the Lord will come as a thief in the night,” both unexpected and unwelcomed. Of course, before this, those redeemed in this day of grace will have been caught up to Heaven to be with the Lord. But the day of the Lord here is seen to refer, not only to the time of His judgment in the tribulation, but to go on to the end of the millennium and the introduction of the eternal state. Verse10 is a description of what will transpire at the very time that the great White Throne is set, following the millennium (Rev. 20:11). But whatever amount of time may intervene, yet heaven and earth, in its present form, will be demolished.
Verse 11 poses a searching question. Will not a sense of the awesome reality of God’s judgment impending over creation have even now a sanctifying effect upon the hearts and ways of His people? Would it not have them “looking for, and hastening, the coming of the Day of God”? We ought to keep eternity always in view, both in anticipating that great day, and desiring it with full hearts. It is not that we can make its time arrive more quickly than God has already ordained, but that our attitude is to be one of real, vibrant expectancy, so that in experience, time does not drag for us.
The day of God then refers to a new heaven and new earth. It is new in the sense of being totally altered: its form character will be changed by the awesome power of God. Such is God’s promise, and ardently anticipated. In this eternal condition righteousness shall dwell. In the present day righteousness suffers, in the millennium a King shall reign in righteousness but in eternity righteousness will dwell in perfect peace, with no challenge, no opposition forever. Blessed anticipation!
What reason then for believers to be diligent, in looking for such assured things? It is not here diligence in the work of God that is pressed, but that of being true to proper character. In eternity we shall certainly be “in peace, without spot, and blameless.” Let us show now how positively we believe in eternity!
Verse 15 adds that we should take into account the fact that the longsuffering of our Lord is not a matter for growing weary, or of discouragement but it is salvation. Since God has an eternal, vital, perfect salvation in mind, the intervening time should be that of vibrant joy and anticipation. This of course touches the dispensational teachings of Paul’s writings, and Peter refers to this, and to the wisdom given to Paul from God. Verse 15 likely refers directly to the book of Hebrews.
Verse 16 adds that in Paul’s epistles the same line of truth is followed, that is, that God’s counsels are calm and deliberate. All things have been ordered by Divine wisdom, all to take place as He has purposed, while He Himself shows marvelous longsuffering with men. If some of these things are hard to be understood, Peter does not for that reason dismiss them, nor does he excuse those who are ignorant and unstable for the way in which they wrest these and other Scriptures. When they twist the meaning of the Scriptures to suit themselves they are tragically inviting their own destruction. Observe that Peter fully approves Paul’s epistles as Scripture.
For the fifth time in this Chapter believers are addressed as “beloved.” Responsible because knowing these things, we are gently encouraged to be on guard, lest the subtle error or wickedness might so affect us as to lead us astray, The pride of thinking we are able to stand renders us all the more susceptible to a fall from the steadfastness of consistent devotion to the Lord.
How precious a preservative is found in verse 18! Growing in grace is in contrast to a legal attitude. It involves deeply learning and valuing the grace of God in Christ Jesus, grace which lifts one above the level of all the surrounding evil. And this is of course vitally connected with the knowledge of our Lord and Savior Jesus Christ. The better we know Him, the more firmly our feet shall be kept in the path of devoted obedience. Precious object indeed to fill our hearts both now, and for eternity! Such is consistent with the endurance of His own glory. The last expression is rightly translated, “both now and to the day of eternity” (cf. vv.10, 12).