Chapter 1

(Verses 1 through 4) "Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as His divine power hath given us all things that pertain to life and godliness, through the knowledge of Him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."

These verses, when considered closely, are found to touch on many things, all related to the salvation of God's elect. The apostle first identifies himself as "Simon Peter, a servant and an apostle of Jesus Christ." Some self-styled experts claim that this letter was not written by the Apostle Peter, but by an unknown writer of somewhat later date who tried to pass it off as written by the apostle. If that were the case, we would have to discard the whole thing as fraudulent. However the whole message is so completely in harmony with the teachings of our Lord and the Apostle Paul that we should have no difficulty believing the introduction to be true and the writer exactly who he says that he is. Then he addresses "Them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ." This should be kept in mind as we study the entire epistle. It completely establishes the fact that this epistle is in no wise intended to be evangelistic in nature. But it is to remind those who already have obtained faith, of some of God's past works, present works, and promises of future works, as well as to warn them of impending dangers and the presence of false teachers, and give instructions to them how they can have greater assurance of their calling and election. The apostle now tells how this faith was obtained. It is not something, which we have produced for ourselves, nor is it brought about by our righteousness. It has been obtained only through the righteousness of God and our Saviour Jesus the Christ. When God placed His Holy Spirit in our hearts, and by Him revealed to us that He had imputed to us His righteousness and that of Christ Jesus our Saviour, faith sprang forth; for, as the Apostle Paul tells us, it is a fruit of the Spirit. It is therefore precious, and is like that of the Apostle; so he calls it "like precious faith with us." He then prays, "grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord." One would not be amiss to say that this is the only way in which grace and peace will be multiplied unto us. The more we learn of God our Father and Christ Jesus our Lord, by walking in obedience to the gospel, the more grace and peace will be multiplied unto us. This is no doubt why some of us have so little real peace in our lives; we have not increased as we ought in the knowledge of God and our Saviour Jesus the Christ. When we consider what this apostle wrote in his first epistle, we are brought to the conclusion that the peace for which he prays is not a cessation of hostilities which Satan and his forces are conducting against us, but that peace in our hearts that can keep us in tranquillity while even the greatest of persecutions rage against us, and that peace among brethren that makes for such wonderful fellowship even in times of suffering. This increase of grace and peace through the knowledge of God and our Saviour is also in keeping with the manner of our receiving every thing else that pertains to life and godliness. It is through the divine power of Him, that is, God, or our Saviour Christ Jesus, Who many times testified to a unity between Himself and the Father; and this is through the knowledge of Him That hath called us to glory and virtue." The word here translated "virtue" means "a virtuous course of thought, feeling, or action; virtue or moral goodness; moral vigor." The last meaning in this list is the one given in the lexicon for the proper meaning in the particular word arrangement of this text. So we are not only called to be partakers of the glory of our Lord when He shall return, but also to pursue His service with moral vigor while we await His coming. Among those things that pertain to life and godliness are "exceeding great and precious promises." By all these things that pertain to life and godliness we are made "partakers of the divine nature, having escaped the corruption ["moral decay"] that is in the world through lust." Lust has engendered so great moral decay in the world that the Apostle John says, "And we know that we are of God, little children, and the whole world lieth in wickedness." (I John 5:19) Only those who "through the righteousness of God and our Saviour Jesus Christ" have obtained like precious faith with the Apostle Peter and others have escaped this corruption.

(Verses 5 through 9) "And besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins."

Having already told us that through the righteousness of God and our Saviour Jesus the Christ we have been given faith, have been made partakers of the divine nature, have escaped the corruption that is in the world through lust, and have been given "exceeding great and precious promises," Peter says that there is yet something of importance for us not only to consider, but also to do. This is to set ourselves for diligent prosecution of the work that is pleasing to our Lord. Since we already have faith, that work consists of building upon that faith. The first step is to add something to that faith. That to be added is virtue. The same Greek word is used here as in verse 3, and has the same meaning, "moral vigor" It has been said that one can be a good moral man and not be a believer in Christ. While this may be true, it is absolutely true that one cannot be a strong believer in Christ and not try to be a good moral man. To this moral vigor or moral goodness we are to add knowledge. The apostle is not concerned with our adding the knowledge of science, history, or some other, worldly subjects, although some of such knowledge may be of use to us in making a living here in this world. The knowledge about which he is concerned is that, by which grace and peace will be multiplied unto us, as he said in verse 2, "the knowledge of God, and of Jesus our Lord." As we add, or cultivate, this knowledge, we are to add to it temperance. Again we turn to the Greek language for the meaning of the original word. The word translated "temperance," literally means "self-control," particularly self-control over the sensual desires, passions, and appetites. To this temperance, or self-control we are to add patience. This word needs no explanation, but for many of us it needs much cultivation. To this patience we are to add godliness. Our dictionary gives the meaning of "godliness" as "the condition or quality of being godly." Further, "godly" is defined thus: "pious; reverencing God and His character and laws; devout; religious; righteous; conformed to or influenced by God's laws." This is what we are to add to our patience. Then to godliness add brotherly kindness. Surely, this needs no explanation. To brotherly kindness add charity. The word translated here, and elsewhere in the New Testament, as "charity," is literally "love." These seven graces are to be cultivated diligently and constantly, not just halfheartedly when we can find nothing else to occupy our time and efforts. Peter then gives us the results of both the positive and the negative sides of this. Verse 8 gives the positive. "For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." In short, the more we cultivate these graces, the greater will be our knowledge of our Lord Jesus the Christ, not just knowledge about Him, as obtained from the gospel, but the real knowledge that comes from close fellowship with Him as we walk along life's pathway. If we cultivate these graces so that they grow and abound in us and our lives, we will always be fruitful in the knowledge of our Lord. The negative side of this is set forth in verse 9. "But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." This verse, or more properly, men's imagination about this verse, has spawned many foolish arguments, the subject being something that is neither mentioned, or even hinted at in this statement. One brother will say that the one who has forgotten that he was purged from his old sins is a child of God who is walking in disobedience. Another will say that he is not a child of God at all, but just a "nominal professor" of Christianity who has turned away and forgotten that he ever professed to be purged. This might be amusing, if it were not so serious. Both sides are usurping authority that God has not given them. The judgment of whether this person is a child of God or not is not ours to make. That is God's decision, and cannot be rightfully made by any one else. In addition, to argue about such is to leave the subject entirely, and lose the whole lesson. The subject, and the only subject, set forth here, is the lack of any present benefit to the man who does not have these things. First of all he is blind, and cannot see afar off. In fact, since he is blind, there is a probability that he cannot even see close at hand. However, people are sometimes said to be blind physically, who perhaps can see enough to get around a little, but cannot see at a distance. Then too, this poor man, whoever he is, has forgotten that he was purged from his old sins. Whether in reality he has been purged and has forgotten it, or whether he has only professed to be purged and has forgotten that, his present condition is such that for the present it makes no difference to him. He is reaping absolutely no benefit from it. If a man has a considerable fortune, but has forgotten about it and is now homeless, living on the streets, and subsisting on handouts, What benefit is he getting from his fortune? This, my brothers and sisters, is the subject addressed by the apostle. Let us stick to it, and leave judgment where it belongs, in the hands of God.

(Verses 10 and 11) "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."

Building upon the contrast set forth between the positive and negative sides of the proposition already discussed, the apostle strongly urges us to give diligence, put forth every possible effort, to make our calling and election sure. Some apparently confuse the two words, "sure" and "secure." So far as the security of our calling and election is concerned, there is neither need nor opportunity for us to do any thing about it. It stands in the wisdom and power of the Almighty God based upon the sacrifice of Christ Jesus our Lord. On the other hand, their being sure to us, that is, our having assurance of them, rests somewhat upon the closeness of our walk with our Lord. The instructions for obtaining this assurance are given in verses 5 through 8. Now Peter says, "If ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ". Not only will the doing of these things so strengthen us that we will never fall, but they will multiply unto us grace and peace through the knowledge of God, and of Jesus our Lord, as the apostle said in verse 2. Then there will be ministered unto us abundantly an entrance, or access, into the everlasting kingdom of our Lord and Saviour Christ Jesus. This by no means intends that we are sometimes in His kingdom and at others we fall away and are lost until we have another opportunity to enter. Such an idea is contrary to all scriptural teaching. Its meaning is that, there will be afforded to us, even while pressed on every side by cares, trials, and even persecutions, abundant, or constant opportunity to simply withdraw in spirit from these things of the world that trouble us, and enter into the sweet fellowship of the kingdom of our Lord, and there in His wonderful Presence, find comfort, strength, and courage to face the battles of life. Thus it gives us blessed assurance that we are His, and He is ours.

(Verses 12 through 15) "Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth, Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance."

The apostle declares that, since doing these things brings such great reward, he has no intention to neglect bringing them to mind even though these to whom he writes know them already and are established in this truth. Further, he says that the Lord Jesus has already shown him that he must soon "put off this my tabernacle," that is, he must soon die. So he intends to continue reminding them of these truths as long as he is suffered to live; and he will even endeavor to set them forth in a manner that will make them available even after his death.

(Verses 16 through 18) "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honour and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in Whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount."

Here the apostle tells why he is so intent upon making sure that his testimony is known not only while he lives, but also after his death. That reason is that this is not something that he or someone else has made up, a "cunningly devised fable;" but is that which he saw with his own eyes and heard with his own ears. Therefore he knows it to be the absolute truth. He then recounts his experience at the transfiguration of our Lord, when he, with James and John, was privileged to see Jesus in His glory and majesty, and to hear the voice of the Father from heaven declaring, "This is My beloved Son, in Whom I am well pleased." Certainly this is enough to cause him to put forth every effort to see that his testimony concerning this event as well as the teachings of our Lord is preserved for all who may come after him.

(Verses 19 through 21) "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost."

One might think that Peter's experience at the transfiguration, together with all the miracles to which he had been witness, as well as those he had been enabled to perform, would be sufficient to establish his testimony as being the truth and would assure both him and those to whom he speaks. Yet he says, "We have a more sure word of prophecy." That is, we have prophecy of long standing that bears witness of these very things, which we have seen and heard. And since God's law declares that in the mouth of two or three witnesses shall every word be established, the word of prophecy is the additional witness required to establish the whole matter. It is not necessarily any more sure to the apostle, but, since it agrees with his testimony, it makes it more sure to the hearers. He then cautions that we had better give heed to this testimony, "as unto a light that shineth in a dark place until the day dawn, and the Day Star arise in your hearts." Some may interpret this to be a warning to unbelievers that they had better pay heed to this, and hold on to it, as a light shining in their hearts darkened by sin, until Jesus, the Day Star, arises in their hearts, and causes the day of faith to dawn. The first objection to this is that, as pointed out earlier, this letter is not written to "those who may, or will obtain faith," but to "them that have obtained like precious faith with us." Second, one who does not have this faith will not see such testimony, whether by the apostle or by the word of prophecy, as a light, nor will he consider his heart a dark place. Rather, the meaning is that we who do believe in our Lord Jesus the Christ will do well to take heed to this testimony, witnessed by both prophets and apostles, as a light shining forth in this sin darkened world, and hold on to it until the day dawns, this dawning being brought on by the rising of the Day Star, Who is in our hearts, even the return of our Lord Jesus the Christ. Peter then gives us a warning to which we should pay earnest heed. "Knowing this first, that no prophecy of the scripture is of any private interpretation." We often hear the statement, "Everybody has a right to what he believes the scriptures to teach." How Satan must laugh, when Christians accept such as true! When they do, he has them exactly where he wants them. The only allowable interpretation of any prophecy is that which is in harmony with the overall teaching of the scriptures, and especially with its context. One of the world's saddest sights is that of a preacher who gets up to address a congregation, selects a verse of scripture, or even less than a verse, takes it completely out of its context, and interprets it to fit some idea he has that is not related to it or its context. The apostle continues, "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." It is indeed true that an expression of scripture concerning one thing can serve as a trigger mechanism to start a man to thinking about some other subject, but let not that man try to interpret that scripture as having reference to the subject to which his mind is led. The Holy Ghost knew when He moved men to write the scriptures exactly the message He purposed that they should convey.

(Verses 1 through 3) "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not."

The key to understanding this entire chapter is the meanings of two Greek words used in verse 1. They are "Psyeudoprophetai," translated "false prophets," and "psyeudodidaskaloi," translated "false teachers." Both translations are correct, but the thing that must be kept in mind is that the prefix, "false," has to do with the person even more than with what he may prophesy or what he may teach. It means that he is a pretender, and not at all what he claims to be. These characters are messengers of Satan, and though they may, at times, and for their own purposes, speak a little truth, their whole design is to lead astray the people of God. Except for verses 4 through 9, which are a parenthesis to show us some of the judgments of God against such wicked ones in days of old, and verses 20 and 21, which are an hypothesis to show what an impossible situation would develop if these were people who had once been saved, this entire chapter is a discussion of these evil characters. Just as there were among the people, that is, the Israelites, false prophets, men who claimed to be prophets of God, but were only pretenders, (See I Kings, chapter 22,) there shall also be false teachers among the Lord's people in this day. The false teacher may for a time even teach the truth, but little by little he will lead farther and farther away from it, even to the point of totally denying the doctrines he has taught, and finally "denying the Lord that bought them." This is what seems to confuse many. They argue that these must be children of God because the apostle says, "the Lord that bought them." If they will examine our Lord's parable of the man who found the treasure hid in the field, they will see that he bought the whole field, not just the treasure, although the treasure was all he wanted. In buying the whole field, he bought all that was in it. In our Lord's act of buying the whole field, although all He desired from it was the treasure, His elect, He bought unto Himself the right of judgment on that field. Of course, even without this explanation, we should be able to readily see that the Apostle Peter is speaking of them according to their profession, as they pretended to be teachers of godliness but privily, or in private, they bring in "damnable heresies, even denying THE Lord_ _ _." Notice he did not say, "Their Lord." I never cease to be amazed at the number of men considered reputable gospel ministers who are, without realizing it, going deeper and deeper into universalism. They will say that they believe that only the elect of God will be saved. Then every character mentioned in the scriptures, no matter how evil he is, and no matter how great a judgment God has declared against him, they will say that he is "a child of God walking in disobedience," and that although such a great judgment was declared against him, he will still be saved in heaven and immortal glory. If no one can be found mentioned in scripture who will finally be lost, it cannot be proved from scripture that any will ever be lost; and if none are lost, all will be saved; and such a doctrine denies both the need for, and the efficacy of the sacrifice of our Lord Jesus the Christ. If all are going to be saved anyway, there was no need for His sacrifice; and if the wicked who continue on and die in their sins are saved just as the righteous, what good has His sacrifice accomplished for the righteous? Especially, in the light of the teaching of our Lord and His apostles, that the righteous are indeed called to suffering in this world. We are not at all trying to judge these characters nor anyone else, but we do insist that we not try to deny the judgment God has already declared. Surely, when the Apostle Peter, by the inspiration of the Holy Ghost, says that these false (or pretended) teachers "shall bring in damnable heresies_ _ _and bring upon themselves swift destruction_ _ _ whose judgment now of a long time lingereth not, and their damnation slumbereth not," any one who believes God's word must admit that they are condemned characters. He does not say that they are to be destroyed immediately, but that when this destruction comes, it will be swift. Nothing can intervene to avert it. That judgment and condemnation is not asleep. God is the Judge; in fact, God the Son, Christ Jesus our Lord, is the Judge. (John 5:22) "For the Father judgeth no man, but hath committed all judgment unto the Son." This Judge is not asleep. He is well aware of all that is being done; and at the appointed time, His judgment upon them will be both swift and sure. There will be no appeal from His decree. Meanwhile these wicked ones are suffered to continue on in their evil ways until, as Jesus told the Pharisees, they have filled up the measure of their fathers. The apostle says, "And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of." Often we hear someone say, "I don't want to have anything to do with the church. You know such and such persons in the church who do worse things than I do." About the first answer we hear to that is, "Yes, but you ought not to condemn the church because of some members who do not live as they ought." The fault is laid upon the one who makes the complaint. He is accused of being wrong in making such a statement. We may as well face up to the situation. The wrong is not in his making the complaint. The wrong is in there being occasion for such. The occasion comes about by many following the pernicious ways of these false teachers. "And through covetousness shall they with feigned words make merchandise of you." Feigned words are words that are only a pretense. The speaker says one thing, while all the time he has something else in mind. So they will speak feigned words, which may indeed sound good, but their only purpose is to gain the confidence of the listener so that the speaker can put over on him what he really has in mind, and lead him astray. By so gaining the confidence of the brethren, they can little by little, insert their own evil ideas, and thus lead into error their listeners. "Whose judgment now of a long time lingereth not, and their damnation slumbereth not." The Greek word here translated "damnation" is "apoleia," which means "utter destruction, eternal misery, perdition." So this is the lot of such teachers.

(Verses 4 through 11) "For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; and spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; and turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; and delivered just Lot, vexed with the filthy conversation of the wicked: (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) the Lord knoweth how to deliver the godly out of temptations, and to reserve the wicked unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusations against them before the Lord."

As pointed out earlier, verses 4 through 10, are actually a parenthesis, showing how God has already dealt with certain wicked ones, such as "the angels that sinned," the "world of the ungodly," and the cities of Sodom and Gomorrha. And even in the destruction of Sodom , He spared Lot and delivered him from the city before destroying it, thus proving that God knows "how to deliver the godly out of temptations, and reserve the wicked unto the day of judgment to be punished." We have no detailed account of His casting down the "angels that sinned," but the other events are set forth in Genesis with sufficient detail to give the necessary witness to what is said here. On one occasion Jesus said, "I beheld Satan as lightning fall from heaven." (Luke 10:18) In Matthew 25:41, He said, "Then shall He say to them on the left hand, Depart from Me, ye cursed, into everlasting fire prepared for the devil and his angels." Revelation 12:7-10 gives the final casting out of Satan even as the accuser of the brethren, and Revelation 20:10 tells of his being cast into the lake of fire. Full details of the destruction of the world in the days of Noah are given in chapters 6 through 9 of Genesis, while from chapters 18 and 19 of Genesis we have the record of the destruction of Sodom , and the deliverance of Lot . The apostle says that these are sufficient to prove that "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished," clearly signifying that the day of judgment is the time when these false teachers shall receive their punishment. He then returns to the subject of these false teachers, saying, "But chiefly them that walk after the flesh in the lusts of uncleanness, and despise government." That is, they are so steeped in their own lusts that such is their only concern, and they hold government, or rules, in contempt. Their usual cry is, "We don't have to live according to the Bible regulations. Jesus Christ has made us free, and we will be saved even though we live as we please." Such are so presumptuous and self-willed that they are not afraid to speak evil of dignities, or authorities, considering themselves above all rules and regulations. As a contrast to such Peter mentions the angels who even though they are greater in power (authority) and might (strength) will not bring a railing accusation before the Lord, even against these wicked ones.

(Verses 12 through 16) "But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: which have forsaken the right way, and gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity: the dumb ass speaking with man's voice forbade the madness of the prophet. These are wells without water, clouds are they carried with a tempest; to whom is reserved the mist of darkness for ever."

These false teachers who have no more respect for rules and authorities than do the natural brute beasts that are made to be taken and destroyed, speak evil of, blaspheme, those things that they don't understand, "and shall utterly perish in their own corruption." This statement is very similar to that spoken to the Pharisees, "If ye believe not that I am He, ye shall die in your sins." (John 8:24). A little later in that chapter, He said to the same people, "Ye are of your father the devil, and the lusts of your father ye will do." To die in one's sins and to utterly perish in one's own corruption, are, one, and the same thing; and those who do this are of their father the devil. "And (they) shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time" Usually those who engage in riotous ways prefer to do so under cover of darkness, but these false teachers are so steeped in sin that they even consider it a special pleasure to bring out their evil ways, as they are now saying, "bring them out of the closet," and show them off in the day time. Thus they are shown to be worthy of the "reward of unrighteousness," the "wages of sin," which they most certainly shall receive. "Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children." No doubt the feasting to which the apostle refers is the "Love Feast" which was very often held immediately preceding the Lord's Supper. Even while engaging in this, these false teachers are "sporting," or "amusing," themselves with thinking of how they are going to deceive someone. So they are actually spots and blemishes upon you as long as you allow them to continue their association with you. They have their eyes so set on adultery, and indeed all other sins, that they cannot cease from sin, even during the time that should be a very solemn service to God, but are even then beguiling, or deceiving, any who are not solidly anchored in the faith of our Lord Jesus the Christ. Notice also that it is not just their minds that are affected, but their hearts are exercised with covetous practices. They are "cursed children." The Greek phrase translated "cursed children," is "kataras tekna," which, according to the lexicon, means "children in whom is exhibited the curse of God." "Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness." One of the aforementioned universalists is sure to say. "Surely these are just disobedient children of God, for the apostle says that they have forsaken the right way; and they couldn't have forsaken it if they had never been in it." From the beginning of this discussion the apostle has maintained that these wicked ones start off walking, to all outward appearances, in the right way, even saying the right words, but they are "feigned words:"

Their walk and their talk are both for the purpose of deceiving others, and winning their confidence, in order to lead them astray. After they have gained influence over them, they gradually turn from even the outward following of the right way, and forsake it completely because their hearts were never in it in the first place. They are like Balaam who was thought to be a true prophet, but was so covetous of the "rewards of divination" (See Numbers 22:7.) that even though he started out telling the messengers of Balak that he could only do what God would give him leave to do, he, after failing in every effort he made to curse Israel, finally taught Balak to entice Israel to sin, that thereby they might be weakened, so that Balak would have less reason to fear them. Thus he finally showed his true colors. Neither he nor the false teachers of whom the Apostle Peter speaks were ever in the right way in heart. So these false teachers are "wells without water," just empty holes in the ground. They are clouds blown about by the storm; and for them "the mist of darkness is reserved for ever," that is, eternally. One might well observe that this is very similar to what Jude says about the same people.

(Verses 18 and 19) "For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage."

The clause, "When they speak great swelling words of vanity," if translated literally, is "When they speak great swellings of depravity", meaning that which is devoid of truth. When they do this, they allure, (entice, or attempt to lead astray,) through "the lusts of the flesh, through much wantonness," those who are indeed clean and have been brought out from those who live in error. Perhaps it may be worthwhile to give a few more of the meanings of the word which is translated "wantonness." They are "unbridled lust, excess, licentiousness, lasciviousness, outrageousness, shamelessness, and insolence." This gives some idea of the manner in which these false teachers try to entice others into their ways. All the while their cry is, "We are free, `We are delivered to do all these abominations.' Our way of living will not affect our salvation. Jesus loves us as much as He does anyone." There are many instances in the history of God's people in which these false teachers have crept in and caused much trouble. While they make this claim and promise liberty to others, they themselves are in the bondage of corruption, for it has made slaves of them.

(Verses 20 through 22) "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire."

These three verses should never be separated for study, as having anything to do with different subjects. No one of them is complete without the other parts. Verses 20 and 21 set forth the hypothesis, and verse 22 declares that this is not what the hypothesis assumes, but is a totally different situation. The hypothesis begins with an assumption, or supposition, as do all hypotheses. That supposition is, “One has through the knowledge of the Lord and Saviour Jesus Christ escaped the pollutions that are in the world, and after this has again become so entangled in them that he is overcome.” Of course, the question then to be answered is, What is his condition? The answer is, "The latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." Let us examine this situation a little further. What was the condition of these in the beginning? It seems that Ephesians 2:1-3 gives a very accurate description of them, the sum and substance of which is that they were dead in trespasses and sins, and were by nature the children of wrath even as others. Their latter condition is worse than that. The only possible thing that could be worse is, that in the beginning there was the possibility that through the knowledge of the Lord and Saviour Christ Jesus they could be brought out from that condition. (The original supposition has said that this was done.) But now there is no hope. It would require the Lord to be crucified afresh, as is said in Hebrews 6:4-6, and this will not be done. Remember that this is upon the supposition that one who has once escaped the pollution that is in the world, has again been overcome by it, that is, one who has been saved has become lost again. That it is only a supposition is proved by the first word of verse 22, "BUT." This is, in such an hypothesis, the equivalent of a whole clause, "But instead of that, this is the way it is." So we have, "But it hath happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire." Instead of this situation being one in which, one who has been saved, has fallen away and become lost again, it is only a case of one who was never any more than a sick dog that after vomiting has turned back to his own vomit, as dogs do, or a sow that someone has washed, but she has turned back to that which she loves, her wallowing in a mud-hole. This is so nearly the same as that which we have already mentioned in the sixth chapter of Hebrews, that the follow-up of that (Heb. 6:9) is also very fitting for this. "But, beloved, we are persuaded better things of you, and things which accompany salvation, though we thus speak." Thus he shows that those who are saved (have salvation) do not do what is set forth in the hypothesis. So all of those for whom Christ was crucified have better things than those enumerated after the "if" in the hypothesis. The same system is used here by the Apostle Peter, except that, since he has all the while been discussing the false teachers, he continues describing them and thus showing that they are not some of the saints who have, as some say, "fallen from grace," but that they are the same people they have been all the time; and had, in order to carry on their deception of others, temporarily cleaned up their outward appearance, but have now reverted to their true nature. "But it hath happened unto them according to the true proverb, The dog hath turned to his own vomit again; and the sow that was washed to her wallowing in the mire." We repeat that the manner in which Peter introduces this statement clearly shows that the hypothesis set forth in verses 20 and 21 is not the true situation. It is only what would be the case if these false teachers were apostatized saints. Instead, however, the true situation is that they never were anything more than dogs or hogs, so far as their cleanliness is concerned.

(Verses 1 through 4) "This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of creation."

The Apostle Peter, as he writes this, declares that his purpose in writing both this epistle and the former one is not to teach something new, but to remind us of things already taught by the holy prophets, and by our Lord and His apostles. The first point he calls to attention is that there will be those who, as they follow their own sinful lusts, will scoff at the promise which of all is most dear to everyone who believes in our Lord and Saviour Jesus the Christ. That promise is that He will, at the appointed time, return for us that where He is we may be also. These scoffers will ridicule us for believing this promise, saying, "Where is the promise of His coming?" That is, "What makes you think He is coming back? Surely you can see that everything is just like it has been from the beginning of the world. Nothing new has happened." So with such ridicule cast upon us, and upon our Lord's promise, some who are not well grounded in the faith may be tempted to let down their guard, and take more part in worldly things. But we are already warned of this, and are not to let it lead us astray. We need to give even more heed to what we know from the word of truth.

(Verses 5 through 7) "For this they are willingly ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: whereby the world that then was, being overflowed with water perished: but the heavens and earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men."

Through reading the word of God, particularly the first chapter of Genesis, we find the record of God's great work of creation. The first words of that record are, "In the beginning God created the heaven and the earth." Nothing is there said about how He created them. Nevertheless as we continue reading, we find that each time God saw fit to create something else, He simply said, "Let it be," and it was just as He said. Therefore we have every reason to believe that the same method was sufficient for the creation of the heaven and the earth. The apostle says, "by the word of God the heavens were of old, and the earth standing out of the water and in the water." This bears witness to the fact that He did speak them into existence, and so they are by His word. Furthermore these scoffers would know this it they would read the written word of God; but they do not want to know such things. They are willingly ignorant of them. Whatever one does not know, he is ignorant of, no matter what the reason for his ignorance; but one can only be willingly ignorant of that which he refuses to learn in spite of having available all the necessary information. Because of their unbelief these scoffers refuse to even consider the word of God. They will even become angry when we insist that it is the truth. However, if we have been given "like precious faith" with the apostle, as he says in the address of this epistle, we know, as we continue the study of God's word, Genesis, Chapters 6 through 9, that God brought a flood upon the earth, and by that great overflow destroyed the wicked of the earth. Then He gave His word that the world would never again be overthrown by a flood. That word has never been broken, nor will it ever be. Notice the apostle's next statement. "But the heavens and earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." Not only are the heavens and the earth not going to be overthrown again by a flood, but the same word (the word of God) which created them in the beginning is what is keeping them today; they are reserved for one thing, fire; and that is to come at an already appointed time, "the day of judgment and perdition of ungodly men." If one but considers this matter soberly, instead of wondering how the heavens and the earth can be burned up, he will be amazed at the power of God's word. It is holding these in reserve until His appointed time for their destruction. It takes little, if any, imagination to get some idea of what would be the result if, by reason of an earthquake or some other catastrophe, a subterranean fire, such as a volcano, should be brought suddenly into contact with a great reservoir of natural gas. Why this has not happened is that the word of God is holding all things in reserve until His appointed time. "The heavens," as Peter uses the phrase here has no reference to heaven, the throne of God, but to the firmament, which God created and called "Heaven." (See Gen. 1:7-8). This is often referred to in scripture as "the heavens." All this is to be destroyed by fire in "the day of judgment and perdition of ungodly men." Having established two things, first, that we have already been warned, and therefore know that scoffers will come to try our faith, and second, that we have all necessary evidence that the same word which promises the return of our Lord is the one by which all things were created, and even now reserves all things for their appointed end and time, Peter tells us of God's longsuffering and the reason for it.

(Verses 8 and 9) "But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

One caution is to be observed in connection with the expression, "one day is with the Lord as a thousand years, and a thousand years as one day." This does not mean that when the scriptures say, "a day", we can arbitrarily substitute "a thousand years," and vice versa. It is true that sometimes, in prophecy, the phrase, "in that day," or some similar expression, does not necessarily mean a solar day, but a division of time, however long, that will cover the events and conditions prophesied; but the only meaning to be attached to the Apostle Peter's use of this expression is that God is not limited by time as men are, and therefore if any of His promises are not immediately fulfilled there is no cause for alarm. His word is faithful and will be fulfilled at the proper time. Now, although it has been nearly two thousand years since Jesus told His disciples, "And if I go and prepare a place for you, I will come again and receive you unto Myself; that where I am, there ye may be also," we are not to count Him as being "slack," or late, concerning His promise, as some men, the scoffers, count slackness. They think that because He has not yet come, He is not able to do what He has promised. However this is by no means the case. His reason for not yet coming is two fold. The appointed time has not come; and "He is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." Some try to extend this expression somewhat farther than it will reach. They try to wrap up the entire human race in it. However at the beginning of this letter it is addressed to "them that have obtained like precious faith with us," and in the present expression Peter says, "(He) is long-suffering to us-ward." Not once does he say that the longsuffering of God is directed to the scoffers and other wicked ones. It is to "us-ward." Consequently it must be we of whom God is "not willing that any should perish, but that all should come to repentance." Although unborn generations have not, in experience, yet obtained faith, yet in the purpose of God, all His elect were given faith and salvation in Christ Jesus before the world began; and now His longsuffering waits until the last one of them has been brought to repentance.

(Verses 10 through 13) "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting unto the day of God wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness."

Actually there is very little need for explanation of this passage. The apostle simply declares that the earth with all that pertains to it, together with the heavens, that is, the atmospheric heavens, or the firmament, as before noted, will be destroyed by fire. The time of this great conflagration will come without any pre-announcement, or anything that will alert the world to its proximity. It will come when the world is not expecting it; but we should not be taken unawares. He has already warned us that it is to come thus, as a thief in the night. We are to believe his word, and live in  momentary expectation of this great event, "looking for and hasting unto" it. If we are expecting some especially desirable event to take place, our excitement will be such that we will feel that we can hardly stand the waiting. This is what the apostle means by hasting unto this great "day of God." Not only will this earth with its heavens and all things pertaining thereunto be destroyed by fire, but the most glorious thing of all is that it will be replaced by "new heavens and a new earth wherein dwelleth righteousness." There seem to be two prevailing schools of thought concerning this great event. One is that the present heavens and earth will be totally annihilated, and new heavens and earth created from nothing to replace them. The other is that they will only be burned up in so far as that all the material things pertaining thereto, and that all wickedness shall be destroyed and the heavens and earth thus purified with fire. Since God has not seen fit to give us such details, it seems foolish for men to concern themselves about such. Had the answer to such a question been any of our business, no doubt God would have made it clear for us. Since He did not we need to rest the matter in His hands, knowing that He is able to bring it to pass in whatever manner He has purposed, and that it will come to pass at His appointed time, without fail.

(Verses 14 through 16) "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless, and account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures to their own destruction."

It is amazing, and somewhat alarming, to hear the answers that some, even of those who profess to be gospel ministers will give when asked about our Lord's return. Very few will speak of it with anticipation and joyful expectation. Many more will show very little concern of any sort about it; and still others show a great reluctance to discuss it at all. Yet Peter says, "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless, and account that the longsuffering of our Lord is salvation." There is no place here for unconcern or reluctance to think about His coming. Rather, be diligent, giving full attention at all times, to keeping peace in our hearts and among our brethren, and keeping ourselves blameless and unspotted by the world, that we may look with joyful anticipation for the dawning of that day. Then he tells us that "our beloved brother Paul," who, of course, is the Apostle Paul, has also written of these same things. He further says that in these, (whether he means the writings of the Apostle Paul, or these things about which both he and Paul have written, is not completely clear,) there are "some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, to their own destruction." A few things in this statement should be noticed. First of all, the phrase, "unlearned and unstable", has no reference to lack of what men call "formal education." If it did Peter himself would be one of these. (Acts 4:13)"Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them that they had been with Jesus." Certainly this tells us that neither Peter nor John was educated; but they were both able to understand the wonderful doctrine of God. The reason for this is that they had been with Jesus. Jesus said, (John 6:45,) "It is written in the prophets, And they shall all be taught of God. Every man therefore that hath heard and hath learned of the Father, cometh unto Me." Notice that He did not say, "every man that hath heard and learned ABOUT the Father," but "every man that hath heard and learned OF the Father." The difference is that we can learn "about the Father" from many sources and in many ways, but we learn "of the Father" by His being the Teacher, the source of the learning, or knowledge. So those who have not been taught of God, that is, those whose hearts God has not opened to receive His word, are the "unlearned and unstable" ones under consideration. Such are one and the same with the false teachers and scoffers already discussed. They wrest not only those things that are hard to be understood, but the other scriptures also to their own destruction. Again the apostle uses the Greek word, "apoleian," which means "utter destruction, eternal misery, or perdition." So there can be no doubt as to their destiny as declared by the apostle.

(Verses 17 and 18) "Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. To Him be glory both now and for ever. Amen."

Since we know that the wicked will twist the scriptures in all manner of ways in an attempt to justify themselves in continuing in their own sinful lusts, and we know also that such only leads to eternal misery, we must beware lest we be led by their error to fall from our own steadfastness. Those who are in Christ Jesus our Lord will not, and indeed cannot fall to eternal destruction, but in falling from their own steadfastness can pierce themselves through with many sorrows. This we are to diligently avoid. At the same time we are to grow in grace and the knowledge of our Lord and Saviour Jesus the Christ. Our Lord Himself said, "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself." So, obviously, the way to grow in grace and the knowledge of our Lord is to do His will; and this should be our aim and the object of our efforts at all times. Surely all glory is His both now and forever, and we should be very careful to so ascribe it at all times. Amen.