Author: Charlie Garrett

Thursday, 2 January 2020

The book of 2 Peter; an Introduction.

The book of 2 Peter is the 61^st book of the Bible, and it is comprised of 3 chapters, coincidentally of 61 verses. Therefore, it is considerably shorter than the previous book, 1 Peter, which was 105 verses. A verse-per-day evaluation of 2 Peter will take just two months to complete.

Peter is the Apostle Peter who was personally called by Jesus. Matthew 4:18 and John 1:40 note that he is Andrew’s brother (another Apostle of the Lord as is seen in Matthew 10:2), and John 1:44 says that Peter and Andrew came from the city of Bethsaida.

Peter is also known as Simon at times. This is known from the time of his first meeting with the Lord which occurred in John 1. In John 1:40, where Andrew was introduced, it is as “Simon Peter’s brother.” In the next verse, it notes that Andrew “found his own brother Simon.” But Peter is also known at times as Cephas (kay-fas). On his initial meeting with Jesus, it says –

“Now when Jesus looked at him, He said, ‘You are Simon the son of Jonah. You shall be called Cephas’ (which is translated, A Stone).” John 1:42

The name Cephas is the Aramaic word for rock. The word “Stone” in that verse is Petros; hence, the name Peter (Cephas) is a name given by the Lord to Simon. He is at times called any of these names, or a combination of them, such as “Simon Peter.” Further, the name Simon may have a variant spelling at times, Symeon.

Interestingly, it is Paul who uses the Aramaic name Cephas eight of the nine times that it is seen in Scripture. Those are noted four times in 1 Corinthians and four times in Galatians. When Paul uses that name, it is to highlight the Jewishness of Peter in order to make theological points about things. Paul also writes of him using the Greek name Petros two times in Galatians as well. The more common name Peter is used over 150 times in the New Testament.

The combined name Simon Peter is used over 30 times, mostly by John in his gospel, but it is how Peter refers to himself in the first verse of his second epistle. However, there it is spelled with the variant spelling, Symeon, as mentioned above. Paying attention to the various ways Peter is addressed will often help the reader understand the surrounding context better.

Though the initial meeting of Jesus and Andrew and Peter is recorded in John 1, the calling of these two brothers to follow Christ is found in Matthew 4 while they were fishing in the Galilee.

Peter is known as the apostle to the circumcision, meaning the Jews. This is noted in Galatians 2:7, 8, where Paul says that “they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter ⁸ (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles).” This does not mean there are two gospels, one for the Jew and one for the Gentile, but that these men were given their main audience for the one gospel – to the Jew (Peter), and to the Gentile (Paul).

The canonicity of the book of 2 Peter has long been questioned. From early times, there were doubters concerning whether it was truly a letter from Peter. However, a majority opinion was that it was, in fact, written by him. This includes writings from early church fathers, and also the inclusion of it in various early canons.

There are various reasons for it not being accepted by some, including a variation in style from that of 1 Peter, the language used appears to be less of that of a Galilean fisherman and more of a Greek speaker, and so on. But such variances could simply be because Peter used a different scribe to pen this second epistle. Sylvanus is mentioned in 1 Peter 5:12, but he is not mentioned in the second letter.

Another reason is because Peter refers to Paul’s writings in Chapter 3 of the letter. As these were not all compiled until later, it is argued that Peter could not be the author of this epistle. That is a baseless argument considering that Paul refers specifically to Peter in Galatians, and Peter would have been fully aware of this. Further, Paul is most certainly the author of Hebrews (see Hebrews commentary), a letter written to the same Jewish believers as Peter would have addressed. Peter did not have to be aware of all of Paul’s letters, but he could have been. Paul could have sent him a copy of each letter as a witness to his faithful adherence to the gospel which he was proclaiming to the Gentiles while Peter was proclaiming that same gospel to the Jews. Using Peter’s mentioning of Paul and his writings as a reason to dismiss the authenticity of this epistle is an argument from silence that has no weight at all. Eventually, the church reasoned such things through, and 2 Peter was fully accepted into the final canon of Scripture.

2 Peter was probably penned not long before Peter was martyred. It is assumed that it was written somewhere between AD 64 and AD 68. As 2 Peter refers to 1 Peter (2 Peter 3:1), it was obviously written after 1 Peter. The dating of 1 Peter is estimated to be in the mid to late 60s, and therefore this would follow in the same general timeframe.

The Apostle Paul states in 2 Timothy 3:16, 17 that “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, ¹⁷ that the man of God may be complete, thoroughly equipped for every good work.” So, in a real sense, the letter is – like all of Scripture – written to the people of the world. However, 1 Peter is written specifically to a Hebrew audience, and Peter refers to this again by saying that this is his second epistle to them (again, see 2 Peter 3:1). The opening salutation, however, is more general, and could certainly include Gentiles (“To those who have obtained like precious faith with us”).

Due to its placement after Paul’s letters, and then after the books of Hebrews and James, it is evident – based on an evaluation of the structure of the Bible – that the Lord intends for this second epistle, like Hebrews and James, to be a letter directed to the Hebrew people of the end times as much as it was directed to the early Jewish believers in the Lord. The very structure of the Bible gives us this hint of redemptive history.

The main theme of 2 Peter is “Perseverance in the Truth of Christ, and the necessity of being knowledgeable in order to mature in Christ to avoid practical and doctrinal errors of false teachers.” Thus, the main purpose of the epistle is to “Remind followers of doctrine and warn about false teachers.”

The main presentation of Christ in the epistle is “Jesus Christ, Our Hope.”

The location where Peter wrote the letter is not given, but one might assume that it was, like his first epistle, from Rome (which Peter calls “Babylon” in 1 Peter 5:13). Though there are various ideas about “which” Babylon is being referred to, the obvious and most likely answer is that he is speaking of Rome in a symbolic way, equating it with Babylon of past Jewish history. Babylon held sway over Israel before, but at the time that 1 Peter was written, Rome had assumed that role.

Extra-biblical tradition places Peter in Rome in his later life, and there is no reason to assume that he was not referring to Rome in this figurative sense, just as Revelation does in Revelation 17 (and elsewhere). A study of Daniel 9 also indicates that Rome would be the center of focus again in the end times, corresponding to the theme of Rome as Babylon.

As a short summary of the intent and purpose of the book, we should remember these points: 1) Author: Simon Peter (Cephas), the Apostle to the Lord Jesus; 2) Date: Mid to late 60s; 3) Theme: Perseverance in the Truth of Christ, and the necessity of being knowledgeable in order to mature in Christ to avoid practical and doctrinal errors of false teachers; 4) Purpose: Remind followers of doctrine and warn about false teachers; and 5) Presentation of Christ: Jesus Christ; Our Hope.

Further, there is a main thought of each chapter –

1. Perseverance in Christ through faith and Scriptural adherence.
2. Warning against apostasy and false teachers.
3. Expectation of the coming Day of the Lord.

Life application: We hope that you will spend the next 61 days of your life learning the book of 2 Peter, one verse at a time. From there, we hope you will apply its truths to your life, molding yourself more each day into being a faithful and wholehearted follower of Jesus Christ, to the glory of God the Father.

Lord God, help us to be faithful in studying Your word, accepting its truths in the context in which they are given, and then applying those truths to our walk with You. There is an abundance of false doctrine concerning Your word which is intended to draw us away from You. Help us to not get caught up in such things, but to hold fast to the sure, reliable, and wholly understandable word which You have given to us. Amen.

Wednesday, 1 January 2020

Greet one another with a kiss of love.
Peace to you all who are in Christ Jesus. Amen. 1 Peter 5:14

In the final verse of his first epistle, Peter begins with the thought, “Greet one another with a kiss of love.” This is the same general sentiment that Paul uses four times in his epistles by saying, “Greet one another with a holy kiss” (Romans 16:16).

This was, and still is, the custom in many parts of the world. The kiss is intended as a greeting, just as western nations today shake hands or possibly hug, depending on familiarity. In the Far East, a deep and respectful bow is given in substitute of this.

Although this is a prescriptive epistle, intent must always be considered. Is Peter mandating that all people in all churches “Greet one another with a kiss of love?” The answer must be considered carefully.

The first kiss noted in the Bible in Genesis 27:26 when Isaac blessed his son Jacob before he departed to Padan Aram. From that point, the kiss is seen among the covenant people and among those who aren’t yet in the covenant, thus demonstrating the cultural nature of the greeting. It is used in the same way we use a handshake. When Jacob met Rachel, without knowing her in any familiar way yet, he kissed her. In 2 Samuel 20, the following exchange begins with a kiss of greeting and ends in death –

“Then Joab said to Amasa, ‘Are you in health, my brother?’ And Joab took Amasa by the beard with his right hand to kiss him. But Amasa did not notice the sword that was in Joab’s hand. And he struck him with it in the stomach, and his entrails poured out on the ground; and he did not strike him again. Thus he died.” 2 Samuel 20:9, 10

In 1 Samuel 20:41, David and Jonathan, close male friends, gave a fraternal kiss in accord with the culture before departing. And, Proverbs 27:6 notes the following –

“Faithful are the wounds of a friend,
But the kisses of an enemy are deceitful.” Proverbs 27:6

This demonstrates clearly that the kiss is cultural because even enemies will kiss rather than shake hands. This is seen in these parts of the world today when leaders who are at war with each other still greet with a kiss. Exchanging “kiss” with shaking of hands in this Proverb would hold exactly the same meaning and intent.

And as a premier example of this, read the following exchange between Jesus and Simon the Pharisee –

“And He said to him, ‘You have rightly judged.’ Then He turned to the woman and said to Simon, ‘Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.’” Luke 7:43-47

And of course, the most famous kiss in history is recorded concerning Judas’ betrayal of Jesus and reflects the sentiments of Proverbs 27:6 (above) perfectly.

It is important then to understand the cultural nature of this admonition by Peter lest we get swept up into legalism over something which is actually not intended for all cultures and in all situations. If a person with an immune deficiency were to use this verse in a prescriptive manner, he could soon be dead from receiving the germs of others.

Finally, the kisses, in these and other verses throughout the Bible, which are between men and men (such as David and Jonathan noted above) are not in any way intended to convey the perverse sin of homosexuality as modern liberals often imply. They are merely cultural and welcoming displays, just as handshakes are today. To imply this in their writings shows a disregard for God’s order in the natural world.

After this note of fraternal affection, Peter next says, “Peace to you all who are in Christ Jesus.” To a Jew, the word “peace” is deeper than what we may think of it today, that of a state of quiet. It involves an entire state of contentment and calm. Thus, Peter’s words are a petition for wholeness and blessing, leading to what one might call a “fully satisfied soul.” He then finishes with, “Amen.” The word signifies “so be it.” And for all who read his letter of five chapters and 105 verses, taking it to heart, may it be so. Amen.

Life application:  Thank you for sharing in the journey we have made through this wonderful inspired letter. May we take heed the admonitions given, remember the instructions provided, and meditate on the wisdom imparted all the days of our lives.

Peter was an eyewitness to Christ. He was there all during His ministry, saw firsthand the transfiguration, stumbled at the crucifixion, and was restored at the resurrection. He beheld the ascension and participated in the coming of the Holy Spirit at Pentecost. Peter sat with the early elders in the church and continued his witness of the work of Jesus Christ throughout his life.

This letter, along with the other 65 books of the Bible, testifies to the Person and work of Jesus Christ. He is the focus of Scripture and we are to keep our eyes and thoughts directed at Him alone. Next stop, 2 Peter. Amen!

Oh Heavenly Father! Thank you for the wisdom and instruction imparted through the hands of your servants who have brought us the words of Scripture. Help us to remember what we have learned and to follow You all the more faithfully because of it. We look forward to reading Your word daily, and with anticipation and expectation of great wonders to come as we do. Amen.

Tuesday, 31 December 2019

She who is in Babylon, elect together with you, greets you; and so does Mark my son. 1 Peter 5:13

After noting that Silvanus was the one who was with him in the writing of the epistle, Peter now says, “She who is in Babylon.” The word translated as “She” is simply a feminine article, and it is debated who or what is being referred to. It could be a prominent woman, Peter’s wife, or the church. As the address is made to the “pilgrims of the dispersion,” it seems likely that Peter is speaking of the church where he is at. Otherwise, if an individual, it would have to be someone known to every single addressee simply as “she.” It is unlikely that anyone would be in such a position of renown. If it was Peter’s wife, it would be far more likely that he would indicate it as such.

Further, it then says, “who is in Babylon.” This brings in greater need for speculation. Is Peter referring to a literal Babylon, or is he using the term in an allegorical sense. Babylon as a church location is otherwise unknown in the New Testament, and as Rome was a city of great pagan worship and debauchery, and because Rome was the military power which ruled over Israel at the time – just as literal Babylon once ruled over Israel in the past – it is highly likely that Peter is using what had become a commonly used phrase concerning Rome.

An argument against this comes from Professor Salmond, who is then cited by Vincent’s Word Studies. His commentary is a bit long, but worth citing because it is filled with fallacious arguments. A short rebuttal will be inserted and underlined against some of his thoughts –

“In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Revelation 14:8; Revelation 18:2, Revelation 18:10); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary centre, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood (Historical writings clearly indicate that literal Babylon had been cleared of Jews by the Romans. The obvious anger over such a thing would then make assigning the term “Babylon” to Rome all the more likely); and that tradition connects Peter with Rome, but not with Babylon (The same writers who hold steadfastly to the traditions of the apostles – such as their types and locations of death – suddenly refuse to hold to the same traditions over this issue? It is almost universally accepted that Peter was in Rome and was eventually martyred in Rome). The fact, however, that the word is mystically used in a mystical book like the Apocalypse – a book, too, which is steeped in the spirit and terminology of the Old Testament – is no argument for the mystical use of the word in writings of a different type (Of course it is, especially when the exact same type of terminology is spoken about concerning Jerusalem in Revelation 11:8. Further, an exacting description of this “Babylon” is given in Revelation 17:9, clearly identifying it as Rome – known as the city of seven hills into antiquity).  The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (1 Peter 1:1) have undoubtedly the literal meaning (This is ridiculous. Every epistle is addressed to real people in real locations. Then, within the epistle, allegorical and metaphorical terminology is used as it seems fit to the author, such as in 1 Corinthians 15:32). The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear (It is of the highest convenience to use an ancient writing when it fits one’s presuppositions, and then to disregard it when it doesn’t!). There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon (Illogical. If John is writing about Rome in the Revelation, then it is a 100% reason to so suppose). On the contrary, wherever it is mentioned in the New Testament, with the single exception of the Apocalypse (and even there it is distinguished as ‘Babylon, the great’), it gets its usual name, Rome (Fallacy. This is an argument from silence, and has nothing to do with Peter’s intentional use of the word, if he is applying it to Rome. Further, the same could be said of the name “Babylon” as used in Scripture. It is a literal city referred to three times in Matthew and once in Acts 7, but in Acts it cites Amos 5:27, which originally referred to Damascus, not Babylon. Further, the very fact that it says “Great” as a qualifier of “Babylon” demonstrates that something other than the literal Babylon is being referred to there). So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense (Fallacy. This is an appeal to popularity and an appeal to fame. Just because a group of people, or someone of importance (or some level of fame), holds to a position, it does not make that position correct).”

Unless one has a presupposition that this cannot be Rome which Peter is referring to, it is far more probable that it is – in fact – Rome. The use of “Babylon” in this case is logical, consistent with Revelation which is certainly speaking of Rome, and it is also consistent with the use of other such designations and allegorical statements in the New Testament writings.

Peter, most probably writing from Rome as argued for here, next says, “elect together with you.” Those in “Babylon” are considered elect together with those he is addressing as noted in 1 Peter 1:1. The very fact that Rome is not mentioned in Peter’s initial greeting there further substantiates that he is writing from Rome. Otherwise, he would have certainly included them in his epistle. The omission of such a great body of believers, who are also elect (see Romans 1:7), is improbable at best.

After this, the words “greets you” are given to expand on the words “She who is in Babylon.” It is a way of saying that one church of elect believers is greeting another church of elect believers through the epistle. From there, he ends with, “and so does Mark.”

Here it is certainly referring to John Mark, the author of the Gospel of Mark. He is the same person who traveled with Paul and Barnabas on missionary journeys. He eventually came to be with Peter during the time of the writing of this letter. In this, the affection Peter had for him is so great that he calls him – as Paul refers to Timothy several times – “my son.” It is a tender note of the love between the two which had grown throughout the years they had been together.

Life application: In the ultimate sense, you too are being greeted in this letter because the letter made its way into the Bible. See, a personal letter from Peter to you from Babylon. Save the stamp, it could be a collector’s item!

Thank You Lord for including each of us who have called on Christ Jesus in the unfolding pages of Your glorious plan for the redeemed of the ages! How precious it is to be one of the elect, holy and chosen in Christ before the foundation of the world! Here’s a great “Hallelujah” to You! Amen.

Monday, 30 December 2019

By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. 1 Peter 5:12

Peter now begins the closing section of the epistle. He begins with, “By Silvanus.” This is certainly the same person who traveled with Paul, known both as Silas and Silvanus. The shorter name is something commonly seen, just as a nickname today would be. Someone named Richard is shortened to Dick. Someone named James is shortened to Jim. In the Bible, Priscilla is shortened to Prisca. And the name Silvanus is shortened to Silas. He is seen with Paul in Acts quite a few times, such as in Acts 18 –

“When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ.” Acts 18:5

Lining the timeline of that account up with his words in 2 Corinthians, it is evident that this is the same person as Silvanus –

“And in this confidence I intended to come to you before, that you might have a second benefit— ¹⁶ to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. ¹⁷ Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? ¹⁸ But as God is faithful, our word to you was not Yes and No. ¹⁹ For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes.” 2 Corinthians 1:15-19

With this established, it is apparent, once again, that because Silvanus is ministering the gospel with both Paul and Peter, that he is ministering the same gospel, not two different gospels – one for Jew and one for Gentile. This is evidenced by the rest of the words of the verse, beginning with “our faithful brother.”

The Greek rather reads, “the faithful brother.” The words here tell us several things. Silvanus was well known by his name alone among the churches. It is evident that he had traveled through them extensively. This is evidenced by his frequent travels with Paul throughout all of the area. It also tells us that he was considered highly trustworthy, as is evidenced by Paul’s epistles. His character was well known and well-received by all.

Peter then adds in, “as I consider him.” In other words, Peter gives his stamp of approval along with Paul’s. It is a note of complete conviction. Silvanus was a careful herald of the one gospel preached by both men, and he was trustworthy to proclaim that unified message to both Jew and Gentile.

Peter then says, “I have written to you briefly.” The Greek reads, “through few.” In other words, he has used very few words to train and exhort those he is addressing. He could have gone on and on, but the length of the letter, and its precision of thought, was sufficient to convey his intent concerning what was on his mind.

He next sums up the entire letter by saying, “exhorting and testifying.” Peter has both spurred them on in their knowledge and walk with Christ through exhortation, and he has testified to what he knows to be the truth when necessary. The word translated as “testifying” is only found here in the New Testament. It intensifies the word which signifies “to bear witness,” and thus it means something like “attesting further.” Peter has been full and complete in his words, despite the short nature of the letter. And this exhortation and testifying is “that this is the true grace of God.”

Peter had previously waffled on the gospel. This is found clearly written out by Paul in Galatians 2:11-21. Paul rebuked Peter because he had allowed the Jews to intimidate him and draw back from the freedom found in Christ. Since that time, Peter had corrected his deficiencies to the point where he was useable by God to even write his own epistle on the surety of the gospel. With his now firm stand on the gospel of Jesus Christ, he is assuring the recipients of his letter that what he is telling them is not a word of waffling, but of conviction. It is the word “in which you stand.”

It is the gospel which Paul preached, and which Peter was in complete agreement with, as Paul notes in 1 Corinthians 15 where Paul calls him Cephas. First Paul uses the same terminology by saying, “Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand.” (1 Corinthians 15:1). He then mentions Peter, or Cephas,” along with the other apostles in 1 Corinthians 15:5-7. And then he says of all of them in 1 Corinthians 15:11 –

“Therefore, whether it was I or they, so we preach and so you believed.”

There is one, unified gospel preached by all of the apostles, and it is that one gospel in which all stand.

Life application: Two questions for each of us arise from this verse –

1) If Peter were here today, would he consider you, as he considered Silvanus, a “faithful brother?” Are you trustworthy to handle and transmit the word of God faithfully? Think on this and evaluate how you treat the Bible and if you are willing to share it with others who are lacking in the grace of God.

2) Do you stand firmly on the Person of Jesus Christ? And if you feel you do, what gospel are you placing your faith in? There is one gospel presented in the Bible – God united with human flesh, lived the perfect life we can’t live, died on a cross to pay for our sins, and was resurrected to eternal life. His death is fully sufficient to reconcile us to God and He now sits at the right hand of God ever interceding for those who have called on Him as Lord.

Stand firm in the gospel of Jesus Christ, be willing to share this gospel with others, and ensure that when you do share the gospel, you do it in a manner which squares with the biblical account.

Heavenly Father, we trust in your grace, displayed in the gospel of Jesus Christ our Lord. Be with us as we head out into the world. Like Silvanus who carried this message with both Peter and Paul, send us as tried and true servants to share with others the same grace we have received and by which we stand. May You be pleased with us as we faithfully go forth. Amen.