1 John 2:18-23

Posted on 7th Nov 202118th Dec 2025 by writtenexposition

THE DECEPTIONS OF THE LAST HOUR

Another reason John gives for writing this letter was that of end-time deceptions. He wanted his readers to be aware of false teachers who would be marked by the characteristics of antichrist.

[18] Having mentioned in v.17 that the world ‘passeth away’ John begins to think about the End.

‘last hour’ (éschatos hṓra) Some tend to overthink this expression and assign it to the long time period between Christ’s Ascension and Second Coming (others might say something similar, like: ‘between Pentecost and the Rapture’). How would the first readers/hearers of this letter have understood these words? They, like John, would have assumed that the eschatological climax of the ages was imminent.

What caused John to think that the End was near? He himself answers that question: ‘now there are many antichrists; whereby we know that it is the ‘last time.’

The word ‘antichrist’ (antíchristos) meaning ‘against Christ’ occurs only in the epistles of John (1 John 2:18, 22; 4:3; 2 John 1:7). The appearance of false teachers and false Christs had been predicted by Jesus himself in Mt 24:4-5, 24-25.

[19] ‘They went out from us’ Note: ‘They’ and ‘us’. The false teachers had defected from the fellowship of the apostles. As regards doctrine, there had been a rift between them and the apostles. ‘Us’ is most likely an apostolic first person plural pronoun (see also 1:1; 4:6). It is likely that as the false teachers travelled around they claimed an association with the apostles. John emphasizes that no such link existed. For John, the fact that these people had left the true faith showed what they were really like.

[20] ‘but ye’ The ‘you’ of vv. 21-22 contrasts with the ‘they’ of v. 19. John’s readers were faithful because they had ‘received an unction (chrísma) from the Holy One’. This may be an allusion to the anointing of the Levitical priests (Ex 40:15). If so, the main idea is that when a priest was anointed it was with the presumption that his ministry for God would continue for the remainder of his life. The ‘unction’ that John’s readers had received is mentioned again twice in v. 27, where it is clear that the reference is to a person.

‘The Holy One’ This is Jesus Christ (see Mk 1:24; Lk 4:34; Jn 6:69; Acts 3:14; Rev 3:7).

As a result of the unction they ‘know (understand) all things.’ (For use of the word ‘know’ (eídō) in 1 John see also: 2:11, 21 (2x), 29; 3:2, 5, 14, 15; 5:13, 15 (2x), 18, 19, 20)

[21] John tactfully tells them that he has written to them precisely because they know the truth (Jer 31:34; Jn 6:45), that because of the unction they already have a good grasp of truth i.e. about Jesus Christ. They will not be caught out by the lies that false teachers were spreading about the Person of Christ.

[22-23] The false teachers were liars because they denied that Jesus was the Messiah, i.e the One sent by God to be the Saviour (Jn 4: 29, 42; 20:31). Having defined the lie John then labels those who propagate that lie as antichrists. To deny the Son is tantamount to denying the Father who sent him (4:10) and who bore witness to him (5:9-10).

THE TEN IMPERATIVES IN 1 JOHN

Exposition

1 PETER 4 :1-6 THE GOSPEL PREACHED TO THE DEAD

Posted on 22nd Oct 202118th Dec 2025 by writtenexposition

Division of the chapter:

4:1-6 Suffering as Christ suffered

4:7-19 Suffering as a Christian

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 4:1-6

4:1-6 Suffering as Christ suffered

4:1-5 Their death with Christ:

v.1 liberates them from the power of sin.
v.2 enables them to do God’s will.
vv.3-5 gives them a new perspective on sin.

4:6 The Christian martyrs:

were judged (and slain) by men
are alive unto God.

[1] ‘Since then Christ has suffered in the flesh’ looks back to 3:18 – ‘being put to death in the flesh’.

‘suffered’ – suffering can be taken as including death (Acts 17:3; Heb 13:12).

‘In the flesh’ – during this life on earth.

‘arm yourselves’ (hoplízō) This is a military term meaning to equip or furnish with arms. The Christian life is sometimes thought of as a war (Rom 6:13; 13:12; 2 Cor 6:7; 10:4; Eph 6:11-17; 1 Th 5:8).

‘with the same mind’ In light of Christ’s suffering Christians are to think as Christ thought about suffering. His mind was fixed and focused on the will of God (v. 2).

(énnoia) attitude of mind, thought, guiding conviction – that ‘death in the flesh’ results in ‘life in the spirit’ (3:18). They are to arm themselves with a willingness to suffer.

‘likewise’ and ‘the same’ – the experience of Christians is equated with that (death, resurrection, triumph) of Christ.

‘for’ (hóti) – if taken as explicative it introduces the explanation of ‘same mind’, if taken as causal (translate ‘because’) it is introducing the reason for the exhortation in verse 1a.

It is most likely causal, which also avoids any perception that ‘ceased from sin’ implies that Christ has been a sinner. Peter has already stated that Christ was sinless (2:22).

‘he that hath suffered in the flesh hath ceased from sin.’ The idea is possibly that in water baptism a believer identifies himself with Christ’s suffering and death.

paúsō stop, come to an end. To be finished with something does not necessarily imply participation in it.

If the singular ‘he’ is taken as referring to Christ as the one who has ‘suffered in the flesh and ceased from sin’ in what sense, therefore, has Christ ‘finished with sin’? One could say that he is finished with it in that he no longer has to reckon with the opposing powers and perhaps also in that it is no longer something that he has to bear for mankind. His bearing sin for mankind was finished at the cross and in his resurrection he was victorious over death and the evil powers. His death has removed him from sin’s sphere of influence.

Since this verse links back to 3:18, in which suffering and death seem to be equivalent, Peter could use the term ‘suffer’ here to speak of both the death of Christ and the suffering of Christians and draw an analogy between the two.

[2] By their willingness to suffer for righteousness’ sake the Christians demonstrate that they have made made a clean break with sin and have committed themselves to a new way of life.

‘The rest of…time in the flesh’ This refers not simply to the remainder of their earthly lives but also to the fact that the End is near (see v.7).

[3] ‘The time past of our life may suffice us’ Referring to their previous lifestyle Peter uses irony to tell them that they have wasted ‘more than enough’ time living in immorality. They were living ‘according to the wish of the Gentiles’. Peter uses ‘Gentiles’ here to refer to the local pagans – who are not Christians, rather than to people who are not Jews. Note the contrast between ‘the will of God’ (v.2) and the ‘will of the Gentiles’ (v.3).

Peter divides the Christian life into two parts. The first is ‘the time that has passed’ which is characterized by sinful practices (v.3 ff). The second part is the time that remains (v.2).

‘When we walked in’ is followed by a short list of vices (cp. Gal 5:19-21):

lasciviousness – asélgeia, sensuousness, no moral restraint.

lusts – epithumía, passions, cravings, sinful desires

excess of wine – oinophlugía, intoxications

revellings kṓmos, revelries, immoral parties

banquetings pótos, drinking bouts, drunken parties

abominable idolatries – athémitoi eidōlolatreíai, lawless idolatries, acts of idol worship

[4] ‘wherein’ refers to the content of v. 3. Contrast with the ‘wherein’ of 1:6. Non-Christians think it strange that the Christians no longer involve themselves in such social activities. The pagan neighbours ‘speak evil’ of the Christians because they do not rush with them (stampede) to the same ‘excess of riot’ (indulgence that is unrestrained).

The word for ‘speak evil’ is blasphēméō which, as well as meaning ‘ to blaspheme’ (Mt 9:3; Rom 2:24) can mean ‘to speak slanderously’ (Rom 3:8, 1 Cor 10:30; Tit 3:2).

[5] Those who vilify the Christians will be accountable to ‘him that is ready to judge the quick and the ‘dead’. The use of ‘ready’ implies that the judgement will be soon.

Who is the judge? Thus far in 1 Peter God the Father is viewed as the judge (1:17, 2:23). Generally, however, the New Testament teaches that God has committed this task to Christ (Mt 25:31-46; Lk 24:46; Acts 10:42, 17:31; Rom 14:10; 1 Cor 4:5; 2 Tim 4:1).

[6] Having mentioned the thought of judgement and its imminence Peter now makes a rather obscure statement: ‘For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.’

‘For’ links back to the mention of judgement and ‘this cause’ (this is why) refers forward to the day of judgement. The author is stating why the gospel was preached to dead people. Although there is no article here (it is not ‘the dead’) and thus the reference is to dead people in general Peter may be thinking of Christians who had already died (cp. 1 Thess 4:13-18) before the Day of Judgement. The early church expected a swift return by Christ. The Second Coming would involve judgement by Christ of the living and of those who were already dead (Acts 10:42; Rom 14:9-12; 2 Tim 4:1).

‘the gospel was preached’. Grammatically euaggelízō (to proclaim or tell) has no subject so we could read ‘it was preached’ or ‘he was preached’.

If taken as the impersonal ‘it was preached’ then Christ could have been the one who preached. In addition, the aorist tense refers to a definite occasion in the past when the preaching occurred.

It is unlikely, however, that this verse refers to the same preaching event as that of 3:19 as there the preaching was to spirits (pneúma) whereas here the preaching was to dead human beings (nekrós). ‘Dead’ refers to their present state but the ‘preaching’ occurred when they were alive. The gospel was preached to those who are dead.

Peter gives two reasons why the gospel was preached to these early believers:

a) that they might be judged according to men in the flesh.

b) that they might live according to God in the spirit.

The idea seems to be that these early Christians glorified God through martyrdom (see vv. 12-14). They were judged according to men (as men judge i.e. by appearances and unfairly) but once dead they leave the condemnation of men behind and enjoy eternal life. Jobes (2005, pp. 312-312) points out:

‘In the immediate context, Peter’s point is that death does not exempt a person from God’s coming judgment. Accountability after death was not widely taught in the pagan world. With such an assumption a pagan critic could reasonably question what good the gospel is, since it seems so restrictive of behavior in this life, and then the believer dies like everyone else. Peter, however, teaches that because people will be judged even after physical death, contra pagan expectation, the gospel message of forgiveness and judgment that has been preached to those who are now dead—whether they became believers or not—is still efficacious. Death does not invalidate either the promises or the warnings of the gospel of Jesus Christ. Peter’s claim not only would warn the unbeliever but would also encourage Christians concerning believers who may have passed on. Peter reassures his readers that the efficacy of the gospel continues after physical death to be the basis for God’s judgment, and therefore a decision to live for Christ in this life is truly the right decision, even despite appearances to the contrary as judged by the world’s reasoning.’

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Exposition

2 PETER 3:1-18 THE LORD’S RETURN

Posted on 17th May 202118th Dec 2025 by writtenexposition

THE CERTAINTY OF THE LORD’S RETURN

3:1-2 COMMANDMENT

3:3-7 CONTEMPT

3:8-9 CONSTRAINT

3:10-13 CATASTROPHE

3:14-18 COUNSEL

‘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: 2 Pet 3:1-2

3:1-2 COMMANDMENT

Peter now turns from his tirade against false teachers to focus his attention on his readers and encourage them by addressing the disturbing topic of the delay of the Parousia. This seems to have been a problem for the early Christians, as they expected the return of the Lord during their lifetime.

[1] Peter addresses his readers as ‘beloved’ (agapētoí). This term was used by the New Testament writers to denote believers. It must, therefore, have been encouraging for Peter’s suffering readers to realise that they were loved with God’s deep unconditional love. The word occurs here in v.1 for the first time in 2 Peter but is used three more times in this same chapter; in vv.8, 14 and 17.

We learn that this is the second letter that he has written to them, the first must have been 1 Peter. The purpose of his writing is by way of reminder, he has already told them this in 1:13. He wants to stir up their ‘pure minds’ (sincere disposition). Diánoia means intellect or the thinking faculty. The idea is that of ‘true discernment.’

He wishes to remind them of topics addressed in his first letter which would include living a holy life, avoiding immorality, a glorious future for believers and doom for the wicked.

[2] He wants them to recall the words previously spoken by the holy prophets and the apostles of the Lord and Saviour.

‘prophets’ The reference could be to New Testament prophets but is more likely to be to Old Testament prophets since the prophets in 1 Peter (1:10-12) were clearly Old Testament as they lived before Christ.

‘apostles’ This is probably a reference to the missionaries who evangelised their part of Asia Minor. Peter associates himself with them.

‘the commandment’ In the context this may refer to a command to watch for the Lord’s return e.g. Mk 13:33-37.

‘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 the creation. For this they willingly are 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 the 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.‘ 2 Pet 3:3-7

3:3-7 CONTEMPT

[3] Peter singles out what he views as the main point (‘understanding this first’ – same phrase as 1:20a) of the message of the Old Testament prophets and the New Testament apostles; that in the last days there will be ‘scoffers with scoffing’. Those who deny prophecy are themselves the subject of prophecy. This expression ‘scoffers will come to scoff’ emphasizes the activity of the false teachers. He goes on to say that they will not only be irreverent but also immoral, as they will ‘walk after their own lusts’ (see 2:10a). ‘walking’ is used to denote behaviour. The word ‘scoffer’ (empaíktēs) occurs only here and in Jude 1:18 in the New Testament.

‘in the last days’ This is a biblical term for the final days (usually thought of by Christians as the time between Christ’s ascension and second coming) e.g. Isa 2:2; Dan 2:28; Hos 3:5; Mic 4:1; Acts 2:17; Heb 1:2.

[4] ‘Where is?’ i.e ‘What has happened to?’ This expresses skepticism (Psa 42:10; Jer 17:15; Mal 2:17).

‘promise’ This is a key word in this chapter: vv. 4, 9, 13, see also 1:4.

‘coming’ parousía

‘fathers’ ancestors. This possibly refers to the first generation Christians who had died, or probably to the Old Testament patriarchs (Jn 6:31; Rom 9:5; Heb 1:1).

‘fell asleep’ – This is a metaphorical way of saying ‘died’ (Mt 27:52; 1 Cor 15:6,18).

The scoffers had decided that since nothing had changed since the beginning of the world they were free to indulge their own passions (v.3b).

[5-7] Peter answers these two objections of the scoffers in reverse order. In vv.5-7 he addresses their view that all things have remained stable since the beginning (4b) and then in vv. 8-10 addresses the question ‘Where is the promise of his coming?’ (4a).

Objection 1. All things have remained stable since the beginning.

According to Peter the scoffers deliberately ignore the fact that the heavens and the earth (i.e the universe) were created by the word of God and that, far from allowing them to continue unchanged, he has intervened and destroyed them once already by the Flood (see also 1 Pet. 3:20-21; 2 Pet 2:5). Drawing upon Genesis 1:2, 6-7, according to which only water existed before the formation of the universe, Peter says that the heavens and earth were formed ‘out of water’ and ‘by means of water’. They (the heavens and the earth meaning: ‘the world that then existed’) were therefore destroyed by the very element from which they were formed.

‘whereby” by which. This is usually taken to refer to the water but since ‘which’ is in the plural the antecedent might be ‘word’ as well as ‘water’, in that case we have ‘the two agents of creation cooperating in destruction’ (C. Bigg cited by J.N.D. Kelly, 1969, P.360).

In v.7 Peter accepts a tradition found in Jewish apocalyptic writings that the universe will be destroyed by fire. This is the only biblical reference to that, although there are many that speak of fire as the instrument of God to destroy his enemies. The universe is reserved by the same word for future judgement by fire. Peter’s emphasis is not on the fire but on the judgement. This will fall on ‘ungodly men’, undoubtedly this is a sideways swipe at the false teachers and scoffers.

Peter’s answer to the claim that all things have continued undisturbed from the beginning is that the world has not always remained stable. God does intervene and has done so at the Flood. This gives good grounds for believing that he will do so again in the future (see Mt 24:37-39).

‘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.’ 2 Pet 3:8-9

CONSTRAINT

[8-9]

‘You must not fail to notice’ Again addressing them as ‘beloved’ (see v.1), Peter uses the same expression as that in v.5 (‘are ignorant of’) – with the ‘you’ in v.8 standing in contrast to the ‘they’ of v.5.

Objection 2. ‘Where is the promise of his coming?’

Peter now answers that question and makes three main points in his explanation of the delay:

1. The Lord does not calculate time the way we do (v.8).

God does not distinguish between one day and a thousand years. He bases this upon Psa 90:4 (‘For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night’) to show that the time of the Parousia and Day of the Lord cannot be predicted accurately. He is NOT hinting that in scripture one day equals a thousand years

2. The Lord is patient and gives opportunity for people to repent (v.9).

The Lord (i.e. God as in v.8) is not slow (in the sense of ‘slack’ – bradúnō ) about his ‘promise’ (same word as v.4), as some (the scoffers and those who have been influenced by them) reckon slowness (i.e. due to negligence) but the delay is due to his forbearance (makrothuméō – long anger). He delays judgement because he desires that all should repent and none perish ( e.g. 1 Pet 3:20)

3. The Day of the Lord will come suddenly (v.10)

God’s patience does not mean that the judgement will never come and, in fact, the delay will have intensified divine judgement (v.10).

‘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 coming of 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.’ 2 Pet 3:10-13

3:10-13 CATASTROPHE

[10] Despite what seems like a long delay (v.9) the Day of the Lord (Jer 46:10; Joel 2:1–11; Amos 5:18–20) will certainly come (Acts 17:30-31); like a ‘thief in the night’ (Mt 24:43; Lk12:39; 1Thess 5:2; Rev 3:3; 16:15). It will be sudden and unexpected, but not for believers, 1 Thess 5:4.

The Day of the Lord will bring catastrophe for the universe because ‘the heavens will pass away with a rushing sound, the celestial bodies will will be set ablaze and disintegrate’ (translation by J.N. D. Kelly, 1969, p.364)

‘Elements’ (stoicheíon – one of a row, plural – series) can mean either the basic elements of which everything in the universe is composed (earth, air, fire, water) or celestial bodies like stars. ‘Earth’ here probably refers to the planet rather than the people who live on it. All that humans have done on it will be done away with. The Old Testament background is probably Isa 34:4. See Rev 14:13 for what happens to the works of Christians.

[11] Peter maintains that this prediction of a future catastrophe ought to stimulate Christians to holy living in the here and now. They should not get overly attached to the things of this world, for those will not last. He presents this in the form of a question (vv.11-12) containing the challenging and memorable phrase: ‘What manner of persons ought ye to be?’

[12] Unlike the false teachers and scoffers, who deny the reality of the Lord’s second coming, believers should look forward to it, and even hasten it. Speúdō can either mean ‘earnestly desiring’ (Isa 16:5) or ‘urge on, hasten on.’ Since the Lord desires that all should come to repentance presumably the acceleration of the ‘Day of God’ can be brought about through prayer and evangelism, resulting in people repenting and converting. Peter had earlier preached this idea of repentance and conversion speeding up Christ’s return in a sermon recorded in Acts chapter 3:

‘Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus. Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets.’ Acts 3:19-21 NIV

The ‘coming’ (parousía) of the Day of God. Here parousía does not refer to a person, as in v.4a, but a day.

That Day of God (see Rev 16:14), also known as the ‘Day of the Lord’, will generate cosmic destruction. The heavens will be destroyed (loosed or broken up) and the elements will melt.

[13] The positive thing, according to Peter, is that the universe will not be annihilated but remodelled. The idea seems to be that of purification rather than total destruction. The transformation will inaugurate a new era.

The intensity of divine judgement should not cause the Christians to despair but rather cause them to hope as they can look forward to new heavens and a new earth. Two things are said about this new creation:

1. Righteousness dwells in it.

At present the believers face opposition from false teachers and scoffers but they can look forward to the future state in which unrighteous people like those will be excluded.

2. It is ‘according to his promise’.

‘his’ i.e. God’s, refers back to ‘[Day of]God’ v.12

The promise referred to is Isa 65:17 (see also Isa 66:22; Rev 20:11; 21:1):

‘For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.’

‘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, unto their own destruction. 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 steadfastness. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen.’ 2 Pet 3:14-18

3:14-18 COUNSEL

[14] Since they have ‘these things’ (new heavens and a new earth) to look forward to Peter again emphasizes the need for the Christians to live a holy life.

‘look forward to’ – the same verb (prosdokáō) as in v.12 and v.13.

‘be diligent’ – make an effort, also 2 Pet 1:10,15.

‘at peace’ – The state of reconciliation with God, 1 Pet 1:2, 2 Pet 1:2.

‘without spot or blemish’ This contrasts with the scoffers who in 2:13 are said to be ‘spots and blemishes.’ This means that the Christians are to be eager to be like Christ himself (1 Pet 1:19; Eph 1:4; 5:27).

‘to be found of him’ i.e. in the sight of the Lord (judgement) at his Coming.

[15] Unlike the scoffers who considered it slackness (v.9) the Christians are to ‘reckon’ that God’s (‘the Lord’ vv. 8,9,10 + Day of God v.12)) forbearance is salvation. This is a repetition of the idea in v.9 that God delays the parousia and judgement because he desires that all repent.

Peter uses Paul for further confirmation and says that he counts Paul ‘a beloved brother.’ He refers to Paul’s correspondence which was circulating among the churches and says that Paul had written something similar, ‘in virtue of the wisdom given to him’ (1 Cor 2:6-16; Col 1:28). Peter may have had Rom 2:4 or Rom 3:25-26 in mind, but what epistles and what passages he means is left rather vague.

In more general terms, Peter must have felt that Paul’s teaching supported his own exhortations to Christians to lead holy lives in view of the Second Coming.

[16] It is unclear from 2 Peter (3:1) exactly what group of Christians this letter is addressed to. It is also impossible for us to know what, if anything, Paul had written specifically to them. Peter mentions ‘all’ Paul’s letters, which would suggest that the Christians in Asia Minor had access to a collection. This may have been more than just the three addressed to churches in Asia Minor; Galatians, Ephesians and Colossians.

Peter notes that Paul’s letters are difficult and easily misunderstood. He was concerned about false teachers taking parts of Paul’s letters out of context and using them to back up their version of Christian freedom, i.e. license. The false teachers twist Paul’s letters to their own perdition, as they do the other scriptures. What are ‘the other writings’ Peter refers to? They were probably the Old Testament books and the New Testament Gospels. Peter is certainly saying that the false teachers distort these in the same way as they do Paul’s writings. Some commentators, however, go further and maintain that Peter is denoting Paul’s letters as authoritative and inspired and that here he is putting them on a par with the other writings.

[17-18] In these two verses Peter repeats his warning against false teachers, encourages the Christians to grow in grace and knowledge and concludes his letter with a doxology to Jesus Christ. He reminds the believers that since they have been forewarned they are to ‘beware’. They are ‘to be on guard’ (phulássō keep watch), this is the same verb as ‘saved’ in 2:5. They are to take care:

negatively:

a. Not to be carried away by the error of lawless or unprincipled people.

b. Not to fall from their own stability (he has already told them that they are stable in 1:12)

positively:

i. They are to grow in grace (God’s favour) and

ii. They are to grow in the knowledge of our Lord and Saviour Jesus Christ.

‘to him [be or belongs – there is no verb in the original] glory now and to the day of eternity (lit. the day of the age).’ All the glory is to go to Christ alone for forever. Amen.