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^5 “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, ⁶ and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, ⁷ and godliness with brotherly affection, and brotherly affection with love.“ (2 Peter 1:5–7 ESV).

The Holy Spirit commands believers, through the Apostle Peter, to supplement, or add, to their saving faith. This supplementation is not contributing to their justification but rather it is a necessary component of each believer’s sanctification. Sanctification is the believer’s growth in holiness.

Believers are to add to their faith virtue or godly character and moral excellence. To virtue, believers in Christ are to add knowledge. To knowledge, believers in Christ are to add self-control.

Self-control (ἐγκράτεια; enkrateia) means to have control over one’s desires and actions. It is a Fruit of the Spirit (Galatians 5:22-23). Proverbs 25:28 says, “A man without self-control is like a city broken into and left without walls.”

Dr. John MacArthur writes that, “Self-control literally means “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). Moral excellence, guided by knowledge, disciplines desire and makes it the servant, not the master, of one’s life. 

Dr. R. C. Sproul writes, “Basically, to have self-control means that we behave in a manner appropriate to the given situation. It means we defer when it is appropriate to defer. It means we speak when we need to speak. It means that we control our tempers and do not blow up every time things do not go our way. It means that we ignore the minor mistakes of others instead of trying to prove that we are always right.”

“Exercising self-control often means that we put other people before ourselves. It often involves putting the good of a group ahead of the good of an individual. We see this when we look at sports teams. To be sure, good teams have athletes who stand out from all of the others on the team. But if every athlete is always trying to get his time in the limelight, the entire team will suffer. Successful teams always have players that defer to one another when necessary in order to win the victory.”

Dr. Sproul concludes by saying, “When we seek to practice self-control in our lives, we must take care that we do not become wimps. Jonathan Edwards offers helpful advice by saying that when it comes to matters of truth and integrity, we cannot yield to other people. If someone is teaching rank heresy, for example, exercising self-control and behaving in a manner appropriate to the situation means that we call attention to the matter and stand up for the truth.”

Ask God today to give you the strength by the Holy Spirit to exercise self-control in your thinking, feelings and decision making.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

^5 “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, ⁶ and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, ⁷ and godliness with brotherly affection, and brotherly affection with love.“ (2 Peter 1:5–7 ESV).

The Holy Spirit commands believers, through the Apostle Peter, to supplement, or add, to their saving faith. This supplementation is not contributing to their justification but rather it is a necessary component of each believer’s sanctification. Sanctification is the believer’s growth in holiness.

Pastor Burk Parsons explains that, “Even though a certain degree of mystery may exist with respect to how we are sanctified in holiness, without which no one will see the Lord, we do know this: Our sanctification is established on Him who knew no sin but became sin for us and died for us that we might die in Him and live for Him in order that we might reign with Him without the power or presence of sin within us. It is only then that our countenances will reveal our genuine and uninterrupted contentment in the One who has bid us to come and die and live in Him.”

Believers are to add to their faith virtue or godly character and moral excellence. To virtue, believers in Christ are to add knowledge.

Knowledge (γνῶσις; gnosis) in this context refers to biblical knowledge. It is knowledge by the Holy Spirit which is focused on the person and work of Jesus Christ and which is found in the Scriptures. In other words, a follower of Christ is not to be biblically ignorant: either of the truth of God’s Word or the application of said truth.

However, we must be on our guard that our pursuit of knowledge does not become a snare of arrogance. If knowledge for knowledge sake becomes our goal, then even the study of the Bible can become an idol replacing knowing God with a knowledge of God. This can never be. 

As one pastor wisely wrote, “Theology can become a game, a power game to see who can display the most erudition. When it is such a game it proceeds from an unholy passion. A holy passion is a passion inflamed by a godly motive. To pursue knowledge of God to further our understanding of Him and deepen our love for Him is to embark on a quest which delights Him. Knowing the truth is the most liberating power in the world. Not the power to dominate; not the power to impress: These are not the powers we seek. But the power to set free—to give true liberty—is tied to a knowledge of the truth.”

Another pastor writes, “Knowledge means understanding, correct insight, truth properly comprehended and applied. This virtue involves a diligent study and pursuit of truth in the word of God.”

Pastor Charles Spurgeon once wrote, “Spiritual knowledge of Christ will be a personal knowledge. I cannot know Jesus through another person’s acquaintance with Him. I must know Him myself; I must know Him on my own account. It will be an intelligent knowledge–I must know Him not as in the visionary dreams of Him, but as the Word reveals Him. I must know His natures, divine and human. I must know His offices (Prophet, Priest and King)–His attributes–His works–His shame–His glory. I must meditate upon Him until I “comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge. It will be an affectionate knowledge of Him; indeed, if I know Him at all, I must love Him. An ounce of heart knowledge is worth a ton of head learning. Our knowledge of Him will be a satisfying knowledge. When I know my Savior, my mind will be full to the brim–I will feel that I have that which my spirit longs for. This is the bread that satisfies all hunger.

Spurgeon continues by saying, “At the same time it will be an exciting knowledge; the more I know of my Beloved, the more I will want to know. The higher I climb, the loftier will be the summits that invite my eager footsteps. I shall want more as I get more. Like the miser’s treasure, my gold will make me covet more. To conclude, this knowledge of Christ Jesus will be a most happy one; in fact, so elevating that sometimes it will completely lift me above all trials and doubts and sorrows; and it will, while I enjoy it, make me something more than “Man . . . born of a woman . . . few of days and full of trouble,” for it will throw about me the immortality of the ever-living Savior and cover me with the golden cloak of His eternal joy. Come, my soul, sit at Jesus’ feet, and learn of Him all this day.” 

Are you actively pursuing the truth of God and striving to add biblical knowledge to your moral excellence? They go hand in hand.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

^5 “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, ⁶ and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, ⁷ and godliness with brotherly affection, and brotherly affection with love.“ (2 Peter 1:5–7 ESV).

The Holy Spirit commands believers, through the Apostle Peter, to supplement, or add, to their saving faith. This supplementation is not contributing to their justification but rather it is a necessary component of each believer’s sanctification. Sanctification is the believer’s growth in holiness.

Pastor Burk Parsons writes, “Sanctification is a most simple biblical doctrine, yet it is perhaps the most difficult doctrine to understand. In one sense, sanctification is as simple as understanding the biblical language of being set apart, consecrated, or holy. And in another sense, it is as comprehensive as the application of sacred Scripture to all of life and worship. The Westminster Assembly provided us with one of the more helpful and succinct explanations of sanctification (WSC 35), still questions remain as to the precise nature of God’s work and our work in the Spirit-wrought work of sanctification. By grace alone through faith alone because of Christ alone we are positionally sanctified, yet in some mysterious way, God has chosen to sovereignly work in us, through us, and with us to sanctify us progressively by His free grace through repentance, faith, and obedience that we might die more and more unto sin and live unto righteousness.”

How do believers in Christ die more and more unto sin and live more and more unto righteousness? This is what today’s text explains to each of us who are in union with Christ as our Savior and Lord. For the next several days, we are going to examine each of these attributes of which we are to add to our spiritual life and worship of God. Today, we examine the attribute of virtue.

Virtue (ἀρετή; areten) refers to having excellence of character. It is demonstrating outstanding goodness. It is the believer’s quality of moral excellence.

Dr. John MacArthur writes that, “First in Peter’s list of virtues is a word that, in classical Greek, meant the God-given ability to perform heroic deeds. It also came to mean that quality of life that made someone stand out as excellent. It never meant cloistered excellence, or excellence of attitude, but excellence that is demonstrated in life. Peter is here writing of moral energy, the power that performs deeds of excellence.”

Are you an individual who seeks to perform deeds of excellence which bring glory to God alone. Ask God today to show you to become a person of virtue and moral excellence.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

^5 “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, ⁶ and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, ⁷ and godliness with brotherly affection, and brotherly affection with love.“ (2 Peter 1:5–7).

The phrase “for this reason” connects us to the previous context of 2 Peter 1:1-4. In light of all which Peter has previously written thus far, the recipients of the letter, and today’s readers, are to make every effort to do something. The words “make every effort” (παρεισφέρω πᾶς σπουδή; pareisphero pas spoude) are three words which mean that believers in Christ are to make it their best effort to do their best and to do their best with eagerness. This is an emphatic statement by the Apostle Peter.

In what context does Peter encourage believers to make it their best effort to do their best and to do their best with eagerness? The answer is that believers are to make it their best effort to do their best and to do their best with eagerness in supplementing their faith.

The phrase supplement your faith (ἐπιχορηγέω σύ πίστις; epichoregeo sy pistis) is an imperative command. To supplement means to provide something in addition to what already exists. What is to be supplemented is the believer’s personal trust, commitment, dependence and worship of Jesus Christ.In other words, their faith. 

What the believer is commanded to supplement to their faith is not done in order to become a Christian but rather because one is already a Christian. In other words, Peter is writing about sanctification which follows the believer’s justification. This sanctifying supplementation involves the attributes of virtue, knowledge, self-control, steadfastness, godliness, brotherly kindness and love. These seven attributes should be continually present within the believer’s life and lifestyle.

Dr. R. C. Sproul writes, “As Reformed Christians, we rightly emphasize the sovereignty of God in salvation. Again and again, the New Testament tells us that God is the sole agent in our regeneration. In his first epistle, Peter makes this clear when he tells us that God has caused us to be born again to a living hope (1 Peter 1:3). Though we play no role in our regeneration, that does not mean we have no role in our growth in holiness that always accompanies true faith (James 2:14–26). We must make every effort to progress in our sanctification. Today’s passage makes this clear when it commands us to add to our faith a number of godly traits. This is not to say that we have the power apart from the Lord to make ourselves holy. In 2 Peter 1:3–4, we saw that it is the divine power that grants to us all that we need for godliness. Indeed, apart from the grace of God we would not be able to be holy at all, for as John Calvin says, the whole Bible testifies that “right feelings are formed in us by God, and are rendered by him effectual. It testifies also that all our progress and perseverance are from God.”

 In the next several days, we will examine the attributes and qualities that God commands each believer to supplement to their faith. May each of us be obedient to the Lord’s command to do so. 

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

³ “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, ⁴ by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.” (2 Peter 1:3–4 ESV)

In our previous study, we saw from 2 Peter 1:3 that God has graciously granted to believers in Christ all things which pertain to life and godliness. This graciousness from God to believers is secured upon the foundational truth of individual sinners knowing Jesus Christ as Lord and Savior. What is built on this foundation of knowing Jesus Christ as Lord and Savior is a life subsequently spent glorifying God and pursuing personal excellence and moral goodness.

Additionally, Peter indicated that God also granted to believers precious and very great promises. The word precious (τίμιος; timios) refers to items of considerable value and worth. The phrase very great (μέγας; megas) means an object is extremely important. The object in view are God promises. A promise is a pledge, a vow or an oath.

Through these precious and very great promises from God, believers in Christ become partakers of His divine nature. To be a partaker (κοινωνός; koinonos) means to join and have fellowship with Christ’s divine nature. In other words, believers in Christ share in the holy and pure nature which God alone possesses.

The reason for this is because believers in Christ have received salvation by grace alone, through faith in the person and work of Jesus Christ alone. Therefore, they have escaped the corruption that is in the fallen world because of sinful desire.

Dr. John Walvoord explains that, “Because they are “partakers” (kjv) of God’s nature, Christians can share in His moral victory over sin in this life and share in His glorious victory over death in eternal life. Because of the promise of the new birth (1 Peter 1:3), the promise of God’s protecting power (1 Peter 1:5), and the promise of God’s enabling power (2 Peter 1:3), believers can “participate in the divine nature,” that is, become more like Christ (cf. Rom. 8:9; Gal. 2:20). In addition they can escape the corruption (phthoras, “moral decay”) in the world (cf. 2 Peter 2:20; 1 John 2:15–17) caused by evil desires (epithymia, lit., “lust”).”

One musical lyricist describes God’s promises as follows.

When the weight of the world begins to fall
On the Name of Jesus I will call
For I know my God is in control
and His purpose is unshakable.

 Doesn’t matter what I feel
Doesn’t matter what I see
My hope will always be
In Your promises to me.
Now I’m casting out all fear
For Your love has set me free
My hope will always be
In Your promises to me.

 As I walk into the days to come
I will not forget what You have done
For you have supplied my every need
And Your presence is enough for me.

 Doesn’t matter what I feel
Doesn’t matter what I see
My hope will always be
In Your promises to me.
Now I’m casting out all fear
For Your love has set me free
My hope will always be
In Your promises to me.

 You will always be more than enough for me
You will always be more than enough for me
Nothing’s gonna stop the plans You’ve made
Nothing’s gonna take Your love away
You will always be more than enough for me.

 May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence,” (2 Peter 1:3 ESV)

There are times when I wonder if I am less than what God would have me be. Perhaps I am not as holy as either He, or I, would like. Is it because God has shortchanged me and not blessed me as He has others?

The short answer to my questions, and perhaps yours if you have ever felt the same way, is no. 2 Peter 1:3 indicates that every believer, including myself, has everything God has given for life and godliness. Let’s look at today’s verse in detail.

Peter began by saying to his audience that God’s divine power has granted every believer all things. The word divine (θεῖος; theios) refers to God’s exclusive nature and being. Power (δύναμις; dynamis) refers to God’s exclusive supernatural deeds and work. Peter wrote that God alone works through His holy nature on behalf of believers.

On this basis, God has granted to believers all things. The word granted (δωρέομαι; doreomai) means to give and bestow. Within this context, God alone gives and bestows to every Christian everything that relates to life and godliness.

The word life (ζωή; zoe) concerns spiritual vitality. Godliness (εὐσέβεια; eusebeia) is about godly living and personal piety. In other words, God has given believers in Christ everything they ever need in order to live a spiritual and godly life while on this earth.

What, or rather who, is the means by which believers can attain this spiritual and godly life for which God has given us His divine power? The answer should not surprise anyone. It is none other than the Lord Himself. It is only through the knowledge (ἐπίγνωσις; epignosis), or content, of what is definitely known of God alone that life and godliness is available.

Dr. John Walvoord explains that, “Divine” translates theias, which is from theos (“God”) and is used only three times in the New Testament (here and in Acts 17:29; 2 Peter 1:4). “Power” (dynameōs) is one of Peter’s favorite words (cf. 1 Peter 1:5; 3:22; 2 Peter 1:16; 2:11). 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 knowledge of Him (Christ). An intimate “full knowledge” (epignōseōs; cf. 1:2) of Christ is the source of spiritual power and growth (cf. Phil. 1:9; Col. 1:9–10; 2:2).”

This knowledge is solely from the One, True God who alone called (καλέω; kaleo) sinners into a new relationship with Him by grace alone, through faith alone in the person and work of Jesus Christ alone.

God alone has called and summoned each believer to His own glory (δόξα; doxa) or splendor and excellence (ἀρετή; arête) which means His outstanding goodness. This is what God has created you and me to be.

I am not an uncommon individual in God’s perspective. He has summoned me, and other believers in Christ, to pursue excellence and outstanding goodness which originates from God Himself. What a privilege, honor and responsibility.

Dr. Walvoord states that, “Christ called (cf. 1 Peter 1:15) us to this life of godliness by His own glory and goodness (aretē, “moral excellence”; trans. “praises” in 1 Peter 2:9 and “goodness” in 2 Peter 1:5). Christ attracts people enslaved by sin (cf. 2:19) by His own moral excellence and the total impact of His glorious Person.”

Think about how important you are to God that He would set His love upon you. Our response to such love and grace is moral excellence and outstanding goodness. We pursue these virtues not to attain God’s love and grace but rather as a response of gratitude because of God’s love and grace. This is as life truly worth living.

May the Lord’s truth and grace be found here.

Soli deo Gloria!  

 

 

 

 

 

^“May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord.” (2 Peter 1:2)

Peter greeted the recipients of his letter with a standard first century greeting by a Christian to other Christians. It is similar in many ways to the salutations written by the Apostle Paul.

Grace (χάρις; charis) is one of the most familiar words in the New Testament. It occurs well over 100 times in the combined writings of Paul, Peter, James, John, Jude and the writer of Hebrews. It means unmerited favor, kindness and good will.

Peace (εἰρήνη; eirene) means freedom from anxiety and inner turmoil. Notice that whenever this standard greeting is given in the New Testament, grace always precedes peace. The reason is clear: you cannot have peace unless God has bestowed upon you His grace.

The word multiplied (πληθύνω; plethyno) means to grow and to increase greatly. Peter wanted the grace and peace of God to not be stagnant among these believers in Christ but rather to grow in abundance. The source of this abundant growth, of not only grace but also peace, would be God.

The reason for this growth of grace and peace would be the believers’ knowledge of God and of Jesus Christ our Lord. The word knowledge (ἐπίγνωσις; epignosis) means to possess a comprehensive and competent knowledge of an object. The object in view is not only God the Father but also God the Son, Jesus Christ.

Peter’s use of the designation Jesus our Lord refers to Jesus’ deity. Peter is affirming the divinity of Jesus Christ.

Dr. John MacArthur writes that, “This is a strengthened form of “knowledge” implying a larger, more thorough, and intimate knowledge. The Christian’s precious faith is built on knowing the truth about God (cf. v. 3). Christianity is not a mystical religion, but is based in objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more “grace and peace” are multiplied.”

Do you know God in a personal and relational way? Do you know Him not only intellectually, but also emotionally and volitionally? Such knowledge is only available bgrace alone, through faith alone in the person and work of Jesus Christ alone.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

“Simeon Peter, a servant and apostle of Jesus Christ. To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ:” (2 Peter 1:1)

2 Peter 2:1 forms ½ of Peter’s greeting to the believers in Christ to whom he is writing. The remaining portion of his salutation is found in 1:2.

Peter immediately identifies himself as the author of the epistle which bears his name. Immediately we notice the spelling of the name Simeon. The Greek text here reads “Simeon” (NRSV) rather than “Simon” Peter. This spelling of the name is less common but closer to the original Semitic form of the name than “Simon.” See Acts 15:14.

How does Peter introduce himself? He identifies himself as a servant and an apostle of Jesus Christ. The word servant (δοῦλος; doulos) means slave. Peter was subservient to and controlled by another. He also called himself an apostle (ἀπόστολος; apostolos) which means a special messenger. Both designations have their source and sole ownership in Jesus Christ. Peter is a slave and an apostle exclusively and solely belonging to Jesus Christ.  

Peter not only identifies himself but also the recipients of his letter. He calls these believers in Jesus Christ “those who have obtained a faith of equal standing.” The word faith (πίστις; pistis) means to trust in, depend upon, commit to and worship Jesus Christ as Lord and Savior. The word obtained (λαγχάνω; lanchano) means to receive by divine will and favor. Peter is saying, much like the Apostle Paul in Ephesians 2:8-9, that the faith to believe in Christ is also a free gift of divine grace from God. The believer cannot even boast of his faith since it too is a divine gift.

Dr. John MacArthur explains that, “Obtained is an uncommon word often referring to obtaining something by lot (cf. Acts 1:17). It can mean attaining by divine will.” Here, Peter was emphasizing that salvation was not attained by personal effort, skill, or worthiness, but came purely from God’s grace. 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).” 

The believer’s faith is the same as the apostle’s faith. There is no difference or distinction. The object of faith is the person and work of Jesus Christ. It results in the believer receiving the imputed righteousness (δικαιοσύνη; dikaiosyne) of Christ as the basis not only of their justification but also their redemption and reconciliation. The believer’s atonement is centered in the righteousness which belongs solely in Jesus Christ and Jesus Christ alone.

Dr. MacArthur further adds that, “So, not only do they (believers in Christ) have faith because God gives it to them, they are saved only because God imputes righteousness to them.” See Rom. 3:21-26; 4:1-5; 2 Cor. 5:21; Phil. 3:1–9). 

By calling Jesus both God and Savior, Peter was declaring the divinity of Christ. He affirmed that Jesus Christ is God.

Have you arrived to the realization that your entire salvation is a gift of God’s sovereign grace and grace alone? If so, then take time today to reflect on this marvelous and magnificent truth. If you have not come to this realization, then I hope you will and have through this brief examination of 2 Peter 1:1.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

 

“Simeon Peter, a servant and apostle of Jesus Christ” (2 Peter 1:1a).

What were the reasons for the Apostle Peter’s second epistle? What were his concerns which prompted the Holy Spirit to produce this second inerrant letter by one of Jesus’ most significant disciples?

Since Peter’s first letter, he had become increasingly concerned about false teachers who were infiltrating the churches in Asia Minor. Though these false teachers had already caused trouble, Peter expected that their heretical teachings and immoral lifestyles would result in more damage within the church. Therefore Peter, in a seemingly last will and testament (1:13–15), wrote to warn beloved believers in Christ about the doctrinal dangers they were encountering.

Dr. John MacArthur writes that,”Peter does not explicitly say where he was when he wrote this letter, as he does in 1 Peter (1 Pet. 5:13). But the consensus seems to be that Peter wrote this letter from prison in Rome, where he was facing imminent death. Shortly after this letter was written, Peter was martyred, according to reliable tradition, by being crucified upside down (John 21:18–19).

In his salutation, Peter says nothing about the recipients of this letter. But according to 2 Peter 3:1, Peter was writing another epistle to the same people to whom he wrote 1 Peter. In his first epistle, he explained that he was writing “to those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet. 1:1). These provinces were located in an area of Asia Minor, which is modern Turkey. The Christians to whom Peter wrote were mostly Gentiles facing persecution because of their faith. Now they were facing false teaching.

Therefore, 2 Peter was written for the purpose of exposing, hindering, and defeating the infiltration of false teachers into the church. Peter intended to instruct Christians how to defend themselves against these heretics and their deception. Along with the Epistle of Jude, 2 Peter is the most graphic and penetrating exposé of false teachers in Scripture.

The description of the false teachers is somewhat generic. Peter does not identify some specific false religion, cult, or system of teaching. In a general characterization of false teachers, he informs that they teach destructive heresies. They deny Christ and twist the Scriptures. They bring true faith into disrepute. They mock the second coming of Christ. But Peter was just as concerned to show the immoral character of these teachers as he was to expose their heretical teaching. Thus, he describes them in more detail than he describes their doctrines. Wickedness is not the product of sound doctrine, but of “destructive heresies” (2:1).

Peter also wanted to not only motivate his readers to continue to develop their Christian character (1:5–11), but also to persuade them of the divine character of the apostolic writings (1:12–21). At the end of the letter, he shares reasons for the delay in Christ’s second coming (3:1–13).

Another theme in 2 Peter is the importance of biblical knowledge. The word “knowledge” appears in some form 16 times in the epistle’s three chapters. It is not too much to say that Peter’s primary solution to false teaching is knowledge of true doctrine. It is said that the United States Treasury Department trains its agents to identify counterfeit currency by carefully studying genuine currency. The same principle applies regarding recognizing false doctrine.

Finally, 2 Peter includes 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 and inerrant Scripture (3:15–16). In light of this, the challenge in the epistle is to rightly interpret 1:19–21, because of its far-reaching implications with regard to the nature and authenticity of Scripture. 2 Peter 1:19-21, along with 2 Tim. 3:15–17, is vital to a sound view of the Bible’s inspiration.

One of the challenging portions of 2 Peter is Peter’s remark that the Lord “bought” false teachers (2 Pet. 2:1). This presents an interpretive challenge with respect to the nature of the atonement. Then there is the question as to the identity of the angels who sinned (2:4). Many who believe that the saved can be lost again, use 2:18–22 as their proof text. That passage, directed at false teachers, must be clarified so as not to contradict a similar statement to believers in 1:4. Further, who does God not want to perish (3:9)? All of these matters will be treated in this study.

I am excited about beginning this examination of 2 Peter. I hope you are as well. When next we meet, we will examine 2 Peter 1:1.

Soli deo Gloria!